diff --git a/config.toml b/config.toml index 770dd40b..b308a471 100644 --- a/config.toml +++ b/config.toml @@ -36,6 +36,7 @@ styles = [ "/css/timeline.css", "/css/mermaid.css", "/css/skills.css", + "/css/gallery.css", ] bundled_fonts = false diff --git a/content/blog/2019-06-01-ballpark.md b/content/blog/2019-06-01-ballpark.md index 4672c439..34ef96ed 100644 --- a/content/blog/2019-06-01-ballpark.md +++ b/content/blog/2019-06-01-ballpark.md @@ -3,7 +3,6 @@ title = "Ballpark" date = 2022-03-01 authors = ["Aron Petau"] description = "A 3D Game Concept in Unity" -banner = "/images/ballpark_menu.png" [taxonomies] tags = [ @@ -21,6 +20,8 @@ tags = [ "university of osnabrück" ] [extra] +banner = "/images/ballpark_menu.png" + show_copyright = true show_shares = true +++ diff --git a/content/blog/2021-04-13-thesis.md b/content/blog/2021-04-13-thesis.md index daa9a331..0d16273f 100644 --- a/content/blog/2021-04-13-thesis.md +++ b/content/blog/2021-04-13-thesis.md @@ -3,7 +3,6 @@ title = "Bachelor Thesis" date = 2021-04-13 authors = ["Aron Petau"] description = "My Bachelor Thesis: an online psycholinguistic study using reaction time" -banner = "/images/rt_choice_corr_by_condition.png" [taxonomies] tags = [ @@ -26,6 +25,8 @@ tags = [ "university of osnabrück" ] [extra] +banner = "/images/rt_choice_corr_by_condition.png" + show_copyright = true show_shares = true +++ diff --git a/content/blog/2025-04-15-master-thesis.md b/content/blog/2025-04-15-master-thesis.md index f8d74535..7aa65452 100644 --- a/content/blog/2025-04-15-master-thesis.md +++ b/content/blog/2025-04-15-master-thesis.md @@ -3,7 +3,6 @@ title = "Master's Thesis" date = 2025-04-24 authors = ["Aron Petau"] description = "Human - Waste: A thesis examining interactive workshops" -banner = "/images/masterthesis/puzzle.jpeg" featured = true [taxonomies] @@ -31,6 +30,7 @@ tags = [ ] [extra] +banner = "/images/masterthesis/puzzle.jpeg" show_copyright = true show_shares = true +++ diff --git a/content/blog/_index.md b/content/blog/_index.md index 23eeb4f6..11b257ed 100644 --- a/content/blog/_index.md +++ b/content/blog/_index.md @@ -7,4 +7,4 @@ paginate_by = 8 +++ Find all my projects here. -They are sorted by date, you can also filter by tags. \ No newline at end of file +They are sorted by date, you can also filter by tags. diff --git a/content/blog/2018-09-01-beacon.md b/content/blog/beacon/index.md similarity index 99% rename from content/blog/2018-09-01-beacon.md rename to content/blog/beacon/index.md index b13444e2..fb782f41 100644 --- a/content/blog/2018-09-01-beacon.md +++ b/content/blog/beacon/index.md @@ -1,6 +1,7 @@ +++ title = "BEACON" -date = 2022-03-01 +date = 2018-09-01 +updated = 2022-03-05 authors = ["Aron Petau"] description = "Decentralizing the Energy Grid in inaccessible and remote regions" @@ -26,7 +27,7 @@ tags = [ ] [extra] -banner = "../india_key_monastery.jpg" +banner = "india_key_monastery.jpg" show_copyright = true show_shares = true @@ -97,7 +98,6 @@ So, as you would expect, during winter, but also when it rains, the felt quality As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter. - Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany. In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them. diff --git a/content/blog/india_key_monastery.jpg b/content/blog/beacon/india_key_monastery.jpg similarity index 100% rename from content/blog/india_key_monastery.jpg rename to content/blog/beacon/india_key_monastery.jpg diff --git a/content/blog/2018-07-05-cad.md b/content/blog/cad/index.md similarity index 99% rename from content/blog/2018-07-05-cad.md rename to content/blog/cad/index.md index 1047dde5..0c151943 100644 --- a/content/blog/2018-07-05-cad.md +++ b/content/blog/cad/index.md @@ -1,6 +1,7 @@ +++ title = "3D Modeling and CAD" date = 2018-07-05 +updated = 2025-05-02 authors = ["Aron Petau"] description = "Modelling and Scanning in 3D using Fusion360, Sketchfab, and Photogrammetry" @@ -21,7 +22,7 @@ tags = [ "work", ] [extra] -banner = "../render_bike_holder.png" +banner = "render_bike_holder.png" show_copyright = true show_shares = true +++ diff --git a/content/blog/render_bike_holder.png b/content/blog/cad/render_bike_holder.png similarity index 100% rename from content/blog/render_bike_holder.png rename to content/blog/cad/render_bike_holder.png diff --git a/content/blog/2019-03-19-plastic-recycling.md b/content/blog/plastic-recycling/index.md similarity index 96% rename from content/blog/2019-03-19-plastic-recycling.md rename to content/blog/plastic-recycling/index.md index a1b650e3..2ee3ce6a 100644 --- a/content/blog/2019-03-19-plastic-recycling.md +++ b/content/blog/plastic-recycling/index.md @@ -1,9 +1,9 @@ +++ title = "Plastic Recycling" -date = 2022-03-01 +date = 2019-03-19 +updated = 2025-04-15 authors = ["Aron Petau"] description = "A recycling system inspired by Precious Plastic, Filastruder, and Machine Learning" -banner = "/images/recycling_graphic.jpg" [taxonomies] tags = [ @@ -30,6 +30,7 @@ tags = [ ] [extra] +banner = "recycling_graphic.png" show_copyright = true show_shares = true +++ @@ -42,7 +43,7 @@ What can be done about it? We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process. -{% include video id="vqWwUx8l_Io" provider="youtube" %} +{{ youtube(id="vqWwUx8l_Io") }} In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing. @@ -68,7 +69,7 @@ After finding some way to drive this massive axis, I feed the beast and hopefull The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. We cut it in half and attached it to the shredder box. -{% include video id="QwVp1zmAA4Q" provider="youtube" %} +{{ youtube(id="QwVp1zmAA4Q") }} After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made. @@ -81,13 +82,14 @@ This is the Filastruder, designed and made by Tim Elmore, in an attempt to creat Here you can see the extrusion process in action. -{% include video id="FX6--pYrPVs" provider="youtube" %} +{{ youtube(id="FX6--pYrPVs") }} The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament. When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster. ![The variables in an iterative optimization](/assets/images/recycling_variables.png) + So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one. This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. diff --git a/public/images/recycling_graphic.png b/content/blog/plastic-recycling/recycling_graphic.png similarity index 100% rename from public/images/recycling_graphic.png rename to content/blog/plastic-recycling/recycling_graphic.png diff --git a/public/images/cloning_station.jpg b/content/blog/printing/cloning_station.jpg similarity index 100% rename from public/images/cloning_station.jpg rename to content/blog/printing/cloning_station.jpg diff --git a/drafts/2018-05-03-printing.md b/content/blog/printing/index.md similarity index 76% rename from drafts/2018-05-03-printing.md rename to content/blog/printing/index.md index f1f5fb9e..490e8384 100644 --- a/drafts/2018-05-03-printing.md +++ b/content/blog/printing/index.md @@ -1,51 +1,9 @@ +++ -title = 3D printing +title = "3D printing" date = 2018-05-03 authors = ["Aron Petau"] -banner = "/images/prusa.jpg" - description = "My 3D Printing journey and the societal implications of the technology" -gallery: - - url: /assets/images/cloning_station.jpg - image_path: /assets/images/cloning_station.jpg - title = "A plant propagation station now preparing our tomatoes for summer" - - url: /assets/images/elk.jpg - image_path: /assets/images/elk.jpg - alt: "elk" - title = "We use this to determine the flatmate of the month" - - url: /assets/images/dragon_skull_1.jpg - image_path: /assets/images/dragon_skull_1.jpg - alt: "dragon skull" - title = "A dragon's head that was later treated to glow in the dark." - - url: /assets/images/ender2.jpg - image_path: /assets/images/ender2.jpg - alt: "ender 2" - title = "This was my entry into a new world, the now 10 years old Ender 2" - - url: /assets/images/lithophane.jpg - image_path: /assets/images/lithophane.jpg - alt: "lithophane of my Grandparents" - title = "I have made lots of lithophanes, a process where the composition and thickness of the material are used for creating an image." - - url: /assets/images/prusa.jpg - image_path: /assets/images/prusa.jpg - title = "This is my second printer, a Prusa i3 MK3s." - - url: /assets/images/vulva_candle.jpg - image_path: /assets/images/vulva_candle.jpg - alt: "vulva on a candle" - title = "This candle is the result of a 3D printed plastic mold that I then poured wax into." - - url: /assets/images/pinecil.jpg - image_path: /assets/images/pinecil.jpg - alt: "pinecil" - title = "An enclosure for my portable soldering iron" - - url: /assets/images/lamp.jpg - image_path: /assets/images/lamp.jpg - alt: "a lamp design" - title = "A lamp screen design that particularly fascinated me, it effortlessly comes from a simple 2D spiral shape." - - url: /assets/images/prusa_enclosure.jpg - image_path: /assets/images/prusa_enclosure.jpg - alt: "Prusa enclosure" - title = "A custom-built printer enclosure made up of 3 Ikea Lack tables and around 3 kgs of plastic." - [taxonomies] tags = [ "accessibility", @@ -67,11 +25,27 @@ tags = [ "university of osnabrück" ] [extra] +banner = "prusa.jpg" show_copyright = true show_shares = true + +++ +galleries = { + gallery = [ + { file = "cloning_station.jpg", title = "A plant propagation station now preparing our tomatoes for summer" }, + { file = "elk.jpg", alt = "elk", title = "We use this to determine the flatmate of the month" }, + { file = "dragon_skull_1.jpg", alt = "dragon skull", title = "A dragon's head that was later treated to glow in the dark." }, + { file = "ender2.jpg", alt = "ender 2", title = "This was my entry into a new world, the now 10 years old Ender 2" }, + { file = "lithophane.jpg", alt = "lithophane of my Grandparents", title = "I made some lithophanes, a process where the composition and thickness of the material are used for creating an image." }, + { file = "prusa.jpg", title = "This is my second printer, a Prusa i3 MK3s." }, + { file = "vulva_candle.jpg", alt = "vulva on a candle", title = "This candle is the result of a 3D printed plastic mold that I then poured wax into." }, + { file = "pinecil.jpg", alt = "pinecil", title = "An enclosure for my portable soldering iron" }, + { file = "lamp.jpg", alt = "a lamp design", title = "A lamp screen design that particularly fascinated me, it effortlessly comes from a simple 2D spiral shape." }, + { file = "prusa_enclosure.jpg", alt = "Prusa enclosure", title = "A custom-built printer enclosure made up of 3 Ikea Lack tables and around 3 kgs of plastic." } + ] +} ## 3D Printing {{ youtube(id="Yj_Pc357kEU") }} @@ -93,7 +67,7 @@ I built both of them from kits and heavily modified them. I control them via oct Through it, I felt more at home using Linux, programming, soldering, incorporating electronics, and iteratively designing. I love the abilities a 3D Printer gives me and plan on using it for the [recycling](/plastic-recycling/) project. -{% include gallery caption="Some projects from my printer." %} +{{ gallery(name="gallery") }} During the last half year, I also worked in a university context with 3D printers. We conceptualized and established a "Digitallabor", an open space to enable all people to get into contact with innovative technologies. The idea was to create some form of Makerspace while emphasizing digital media. diff --git a/public/images/prusa.jpg b/content/blog/printing/prusa.jpg similarity index 100% rename from public/images/prusa.jpg rename to content/blog/printing/prusa.jpg diff --git a/content/pages/cv.md b/content/pages/cv.md index c19a7440..3d4d7031 100644 --- a/content/pages/cv.md +++ b/content/pages/cv.md @@ -154,8 +154,6 @@ Contact me via [Email](mailto:aron@petau.net) for further questions. - - ### Software Skills **UNIX** \| bash / zsh \| Arduino IDE \| Raspberry Pi diff --git a/drafts/2020-01-01-coding.md b/drafts/2020-01-01-coding.md index b88db1ea..abc53de4 100644 --- a/drafts/2020-01-01-coding.md +++ b/drafts/2020-01-01-coding.md @@ -3,7 +3,6 @@ title = "Coding Examples" date = 2022-03-01 authors = ["Aron Petau"] description = "A selection of coding projects from my Bachelor's in Cognitive Science" -banner = "/images/sample_lr.png" gallery: - url: /assets/images/sample_lr.png @@ -48,6 +47,7 @@ tags = [ ] [extra] +banner = "/images/sample_lr.png" show_copyright = true show_shares = true +++ diff --git a/drafts/2020-03-01-homebrew.md b/drafts/2020-03-01-homebrew.md index 7a4bdae9..891b9226 100644 --- a/drafts/2020-03-01-homebrew.md +++ b/drafts/2020-03-01-homebrew.md @@ -3,7 +3,6 @@ title = "Homebrew" date = 2022-03-01 authors = ["Aron Petau"] description = "A bubbly hobby of mine" -banner = "/images/beer_tap.jpg" [taxonomies] tags = [ @@ -44,6 +43,7 @@ gallery: but most importantly, its great for baking bread!" [extra] +banner = "/images/beer_tap.jpg" show_copyright = true show_shares = true +++ diff --git a/drafts/2020-07-15-chatbot.md b/drafts/2020-07-15-chatbot.md index 849d4918..665a30db 100644 --- a/drafts/2020-07-15-chatbot.md +++ b/drafts/2020-07-15-chatbot.md @@ -3,7 +3,6 @@ title = "Chatbot" date = 2020-07-15 authors = ["Aron Petau"] description = "A speech-controlled meditation assistant and sentiment tracker" -banner = "https://cloud.google.com/dialogflow/es/docs/images/fulfillment-flow.svg" [taxonomies] tags = [ "chatbot", @@ -22,8 +21,8 @@ tags = [ "work" ] - - [extra] +[extra] +banner = "https://cloud.google.com/dialogflow/es/docs/images/fulfillment-flow.svg" show_copyright = true show_shares = true +++ diff --git a/drafts/2021-08-01-iron-smelting.md b/drafts/2021-08-01-iron-smelting.md index a0210c4a..704951b4 100644 --- a/drafts/2021-08-01-iron-smelting.md +++ b/drafts/2021-08-01-iron-smelting.md @@ -3,7 +3,6 @@ title = "Iron Smelting" date = 2021-08-01 authors = ["Aron Petau"] description = "Impressions from the International Smelting Days 2021" -banner = "/images/compacting_iron.jpg" gallery: - url: /assets/images/coal_furnace.jpg @@ -34,6 +33,7 @@ gallery: image_path: /assets/images/iron_smelting_graph.png alt: "A cross-section of my furnace type" title: "A cross-section illustrating the temperatures reached" + [taxonomies] tags = [ "ISD", @@ -54,6 +54,7 @@ tags = [ [extra] +banner = "/images/compacting_iron.jpg" show_copyright = true show_shares = true +++ diff --git a/drafts/2022-04-01-allei.md b/drafts/2022-04-01-allei.md index 2a400d5f..b604e603 100644 --- a/drafts/2022-04-01-allei.md +++ b/drafts/2022-04-01-allei.md @@ -3,7 +3,6 @@ title = "Ällei" date = 2022-04-01 authors = ["Aron Petau"] description = "An inclusive chatbot for the Sommerblut Festival" -banner = "/images/allei_screenshot.png" [taxonomies] tags = [ @@ -25,6 +24,7 @@ tags = [ ] [extra] +banner = "/images/allei_screenshot.png" show_copyright = true show_shares = true +++ diff --git a/public/404.gif b/public/404.gif deleted file mode 100644 index 9790faa4..00000000 Binary files a/public/404.gif and /dev/null differ diff --git a/public/404.html b/public/404.html deleted file mode 100644 index 666fb3e0..00000000 --- a/public/404.html +++ /dev/null @@ -1,2 +0,0 @@ -404 - Aron Petau
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\ No newline at end of file diff --git a/public/404.png b/public/404.png deleted file mode 100644 index 6d2255b9..00000000 Binary files a/public/404.png and /dev/null differ diff --git a/public/apple-touch-icon.png b/public/apple-touch-icon.png deleted file mode 100644 index c4e013ba..00000000 Binary files a/public/apple-touch-icon.png and /dev/null differ diff --git a/public/atom.xml b/public/atom.xml deleted file mode 100644 index 83dd7cb0..00000000 --- a/public/atom.xml +++ /dev/null @@ -1,997 +0,0 @@ - - - Aron Petau - - - Zola - 2025-05-01T00:00:00+00:00 - https://aron.petau.net/atom.xml - - Contact - 2025-05-01T00:00:00+00:00 - 2025-05-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/pages/contact/ - - <p>For starters, mails are gold and probably still the best way to reach me. -<a href="/mailto:aron@petau.net/">contact me</a></p> -<div class="buttons"> - <a class="colored external" href="mailto:aron@petau.net">Email</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://t.me/apetau">Telegram</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe">GitHub</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">Printables</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://mastodon.online/@reprintedAron">Mastodon</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.newpractice.net/author/aron-petau">New Practice Network</a> -</div> - - - - - Terms and Privacy Statement - 2025-05-01T00:00:00+00:00 - 2025-05-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/pages/privacy/ - - <p>My website address is: <a href="https://aron.petau.net">https://aron.petau.net</a> .</p> -<h2 id="Location">Location</h2> -<p><del>This page is hosted on <a href="https://github.com">GitHub</a> through GitHub-pages.</del> -Not anymore! It is now proudly self-hosted from under my sofa, sometimes using solar energy. I consider you being able to read this already a win.</p> -<p>It is protected by <a href="https://www.cloudflare.com/en-gb/">Cloudflare</a>. Not so proud of that one, but you gotta be secure, no? -I do not proxy anything and I try using my best knowledge and consciousness to minimize my and other peoples efforts of tracking.</p> -<p>I do not collect any data. -This is a static website, which means there is no database attached and nothing can be tracked by me. -I also do not collect any cookies, nor are there any third-party cookies involved.</p> -<p><a href="https://github.com">GitHub</a>, the place where I host this website, does collect the IP address of any visitor. -I have no influence on this and neither the financial resources to avoid this free hosting firm.</p> -<h2 id="Embedded_content_from_other_websites">Embedded content from other websites</h2> -<p>Articles on this site may include embedded content (e.g. videos, images, articles, etc.). Embedded content from other websites behaves in the exact same way as if the visitor has visited the other website. -These websites may collect data about you, use cookies, embed additional third-party tracking, and monitor your interaction with that embedded content, including tracking your interaction with the embedded content if you have an account and are logged in to that website.</p> -<p>If privacy is important enough for you to check out this page, you probably know how to use a VPN service and avoid this problem altogether.</p> -<p>I have a raspberry pi and the motivation, but not the knowledge to properly self-host. If you do have constructive feedback, please feel free to contact me.</p> -<p>Thank you for your attention.</p> - - - - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - - About - 2023-07-26T00:00:00+00:00 - 2023-07-26T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/pages/about/ - - <h2 id="Introduction">Introduction</h2> -<p>I am Aron (pronouns: he/him), a 2022 graduate of the bachelor's program of Cognitive Science in Osnabrück. -During my very open and broad studies, I focused mostly on Computational Linguistics, Machine Learning, and Philosophy. -The mix of these topics you will find scattered throughout my <a href="/portfolio/">Portfolio</a>. -Currently, I am enrolled in the Master's program <a href="https://www.newpractice.net">Design and Computation</a> @ UdK and TU Berlin.</p> -<p>I am enthusiastic about many of the topics included there and have developed a fondness for algorithmic problems, techno-philosophical considerations, and issues of our (future) society.</p> -<p>For the studies, I moved to Berlin and now live together with 2 awesome humans and a 3D-Printer, and am continuously repairing and restoring a very old van.</p> -<p>I dream of one day having my own bar with cultural events and am already working on the perfect recipe for <a href="/homebrew/">homebrew</a> beer. -I love experimenting, whether that is in the kitchen, finding a solution to a coding problem, or creating useful objects.</p> -<p>I am also passionate about <a href="/printing/">3D Printing</a>, its curious applications, and all areas tangent to it. -The interface of technology and the world interests me and coming up with ways for one sphere to interact with the other has now captured me for some years.</p> -<p>I recognize a colossal environmental problem that the current and following generations face: global waste being just one tiny aspect. -At the same time, I am frustrated that I have to pay for the plastic that goes into my printer while I throw the packaging of my food away, which is the exact same material. -Even more frustrating are the established norms for recycling that lead to virtually none of the products that I can produce with the printer at home being recyclable. -<a href="/plastic-recycling/">Plastic waste</a> is no joke and I consider it my personal contribution to try to help advance small-scale, decentralized recycling. -I am currently searching for an appropriate place to further my knowledge to automatize the recycling of my own very large collection of failed prints.</p> -<p>In the past, digitality and the social-digital as a topic has been a recurring theme, I am concerned with <a href="/chatbot/">digital inclusion</a> and also play around a lot with <a href="/airaspi-build-log/">edge computing</a>.</p> -<p>If you are interested to hear more about a specific topic, feel free to <a href="/mailto:aron@petau.net/">contact me</a>, or simply check out the <a href="/archive/">Archive</a>. -If you suspect that I might be able to help you with a project, please check out my <a href="/cv/">CV</a>.</p> - - - - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/auto-render.min.js b/public/auto-render.min.js deleted file mode 100644 index cd2bb424..00000000 --- a/public/auto-render.min.js +++ /dev/null @@ -1 +0,0 @@ -!function(e,t){"object"==typeof exports&&"object"==typeof module?module.exports=t(require("katex")):"function"==typeof define&&define.amd?define(["katex"],t):"object"==typeof exports?exports.renderMathInElement=t(require("katex")):e.renderMathInElement=t(e.katex)}("undefined"!=typeof self?self:this,(function(e){return function(){"use strict";var t={771:function(t){t.exports=e}},n={};function r(e){var o=n[e];if(void 0!==o)return o.exports;var i=n[e]={exports:{}};return t[e](i,i.exports,r),i.exports}r.n=function(e){var t=e&&e.__esModule?function(){return e.default}:function(){return e};return r.d(t,{a:t}),t},r.d=function(e,t){for(var n in t)r.o(t,n)&&!r.o(e,n)&&Object.defineProperty(e,n,{enumerable:!0,get:t[n]})},r.o=function(e,t){return Object.prototype.hasOwnProperty.call(e,t)};var o={};return function(){r.d(o,{default:function(){return d}});var e=r(771),t=r.n(e);const n=function(e,t,n){let r=n,o=0;const i=e.length;for(;re.left.replace(/[-/\\^$*+?.()|[\]{}]/g,"\\$&"))).join("|")+")");for(;r=e.search(a),-1!==r;){r>0&&(o.push({type:"text",data:e.slice(0,r)}),e=e.slice(r));const a=t.findIndex((t=>e.startsWith(t.left)));if(r=n(t[a].right,e,t[a].left.length),-1===r)break;const l=e.slice(0,r+t[a].right.length),s=i.test(l)?l:e.slice(t[a].left.length,r);o.push({type:"math",data:s,rawData:l,display:t[a].display}),e=e.slice(r+t[a].right.length)}return""!==e&&o.push({type:"text",data:e}),o};const l=function(e,n){const r=a(e,n.delimiters);if(1===r.length&&"text"===r[0].type)return null;const o=document.createDocumentFragment();for(let e=0;e-1===e.indexOf(" "+t+" ")))&&s(r,t)}}};var d=function(e,t){if(!e)throw new Error("No element provided to render");const n={};for(const e in t)t.hasOwnProperty(e)&&(n[e]=t[e]);n.delimiters=n.delimiters||[{left:"$$",right:"$$",display:!0},{left:"\\(",right:"\\)",display:!1},{left:"\\begin{equation}",right:"\\end{equation}",display:!0},{left:"\\begin{align}",right:"\\end{align}",display:!0},{left:"\\begin{alignat}",right:"\\end{alignat}",display:!0},{left:"\\begin{gather}",right:"\\end{gather}",display:!0},{left:"\\begin{CD}",right:"\\end{CD}",display:!0},{left:"\\[",right:"\\]",display:!0}],n.ignoredTags=n.ignoredTags||["script","noscript","style","textarea","pre","code","option"],n.ignoredClasses=n.ignoredClasses||[],n.errorCallback=n.errorCallback||console.error,n.macros=n.macros||{},s(e,n)}}(),o=o.default}()})); diff --git a/public/blog/ballpark/index.html b/public/blog/ballpark/index.html deleted file mode 100644 index cc615579..00000000 --- a/public/blog/ballpark/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Ballpark - Aron Petau

Ballpark: 3D Environments in Unity

Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.

Enjoy!

As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.

As you can perhaps see, the ball-rolling navigation is quite hard to use. It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.

On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.

I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.

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BEACON: Decentralizing the Energy Grid in inaccessible and remote regions

Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.

SDGS Goal 7

The electricity tiers defined by the UN

People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?

Location

Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.

Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.

key monastery

tashi gang

This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.

The Project

In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.

Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.

By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.

Research

The Electricity layout of the Key Monastery

Data Collection

Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.

With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:

The participants range from 11 to 53 years, with an average of 17 years. The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. The average total amount of electrical devices is around 11 electrical appliances per house.

Subjective Quality Rating on a scale of 1 to 10:

Average quality in summer: 7.1 Average quality in monsoon: 5.6 Average quality in autumn: 7.1 Average quality in winter: 4.0

So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.

Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.

In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.

Simulation

After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. SAM Simulation of a local solar system SAM Simulation Optimized

Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.

Closing words

There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. But ensuring efficient use is not the only way to bring down the overall demand.

As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?

So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.

Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.

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3D Modeling and CAD

Designing 3D Objects

While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.

Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. Below you will find some of my designs. The process is something that I enjoy a lot and wish to dive into deeper.

By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.

A candle made of a 3D scan, found on <https://hiddenbeauty.ch/>

Check out more of my finished designs in the Prusaprinters (now Printables) Community

My Printables Profile
A candle created with a 3D printed mold made in Fusion360

3D Scanning and Photogrammetry

Besides coming up with new objects, incorporating the real world is also an interest of mine.

Interaction with real objects and environments

In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. See some examples here:

This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.

Perspective

What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.

I want more than designing figurines or wearables. I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. I fell in love with the idea of designing a toy system, inspired by Makeways on Kickstarter, I have already started adding my own parts to their set.

I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. Once in Berlin, I would want to talk to the people at Kaffeform producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.

I also credit huge parts of my exploration process into local recycling to the awesome people at Precious Plastic, who I will join over the summer to learn more about their system.

I find it hard to write anything about CAD without connecting it directly to a manufacturing process. And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.

For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.

Software that I have used and like

AliceVision MeshroomScaniverseMy Sketchfab Profile3D Live Scanner for Android
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Forum entries from the Seminar: Critical Epistemologies

On Anderson: Institutions

Note

Source Text: Epistemic Justice as a Virtue of Social Institutions Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, DOI: 10.1080/02691728.2011.652211 Publication

The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? Well, maybe, assuming that:

  1. Everyone realizes their privilege,
  2. Everyone concludes that justice is the right goal,
  3. Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.

I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.

I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?

Note

created by Aron Petau on Tuesday 14. July 2020, 17:45

On Medina, the informant and the inquirer

Note

Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 Publication

My biggest takeaway here was that, as I tried to hint at in an earlier comment, Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. Although I was not convinced by the Fricker Text, I tend to think the strategy:

"When in doubt, give the subject full epistemic credibility"

Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.

Note

created by Aron Petau on Thursday 09. July 2020, 11:25

On Jaggar: Norms, Outlaw Emotions, and the Ideal Society

Note

Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 Publication

I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. On outlaw emotions: First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. “How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. Another thing I found helpful is her reformulation of what norms do: “Dominant Norms tend to serve dominant interests” til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena without necessary inherent causal relation makes sense to me here.

Note

created by Aron Petau on Tuesday 23. June 2020, 18:52

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Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault

On Butler: Constituting norms =/= carrying normative responsibilities for their existence

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Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. https://doi.org/10.4324/9780203499627 Publication

Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:

The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” (Norms, Discipline, and the Law, P.173)

Such a view suggests that any opposition to the norm is already contained within the norm, and is crucial to its functioning.

Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.

Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. Page 56, final sentence

The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.

Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.

Note

created by Aron Petau on Sunday 23. January 2022, 14:23

On Ewald: What, then, is a norm?

Note

Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: https://doi.org/10.2307/2928449 Publication

Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). p. 152: Under norm, 3 phenomena are subsumed: Discipline, less as a constraint, but more as a regulatory mechanism insurance, Reducing objects to their relative occurrence, distributing risk. and standardization. The norm has three defining features:

  • positivism, as reliant on facts, which have an aura of objectivity around them.
  • relativity, they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.
  • polarity involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.

What, then, is a norm?

It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. p. 154

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created by Aron Petau on Sunday 16. January 2022, 18:48

On Foucault: The effects without effector

Note

Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. Publication

one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. p. 203

In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.

But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.

This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? This whole ordeal and now I lack subjects to blame. How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?

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created by Aron Petau on Sunday 12. December 2021, 22:01

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Aron's Blog

Find all my projects here. They are sorted by date, you can also filter by tags.

Filter by tag
10 posts in total

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Master's Thesis: Human - Waste

Plastics offer significant material benefits, such as durability and versatility, yet their widespread use has led to severe environmental pollution and waste management challenges. This thesis develops alternative concepts for collaborative participation in recycling processes by examining existing waste management systems. Exploring the historical and material context of plastics, it investigates the role of making and hacking as transformative practices in waste revaluation. Drawing on theories from Discard Studies, Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste relationships and the shifting perception of objects between value and non-value. Practical investigations, including workshop-based experiments with polymer identification and machine-based interventions, provide hands-on insights into the material properties of discarded plastics. These experiments reveal their epistemic potential, leading to the introduction of novel archiving practices and knowledge structures that form an integrated methodology for artistic research and practice. Inspired by the Materialstudien of the Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new insights for educational science, advocating for peer-learning scenarios. Through these approaches, this research fosters a socially transformative relationship with waste, emphasizing participation, design, and speculative material reuse. Findings are evaluated through participant feedback and workshop outcomes, contributing to a broader discussion on waste as both a challenge and an opportunity for sustainable futures and a material reality of the human experience.

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Aron's Blog

Find all my projects here. They are sorted by date, you can also filter by tags.

Filter by tag
10 posts in total

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Critical considerations during my studies

I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.

Forum entries from the Seminar: Critical Epistemologies

On Anderson: Institutions

Note

Source Text: Epistemic Justice as a Virtue of Social Institutions Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, DOI: 10.1080/02691728.2011.652211 Publication

The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? Well, maybe, assuming that:

  1. Everyone realizes their privilege,
  2. Everyone concludes that justice is the right goal,
  3. Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.

I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.

I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?

Note

created by Aron Petau on Tuesday 14. July 2020, 17:45

On Medina, the informant and the inquirer

Note

Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 Publication

My biggest takeaway here was that, as I tried to hint at in an earlier comment, Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. Although I was not convinced by the Fricker Text, I tend to think the strategy:

"When in doubt, give the subject full epistemic credibility"

Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.

Note

created by Aron Petau on Thursday 09. July 2020, 11:25

On Jaggar: Norms, Outlaw Emotions, and the Ideal Society

Note

Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 Publication

I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. On outlaw emotions: First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. “How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. Another thing I found helpful is her reformulation of what norms do: “Dominant Norms tend to serve dominant interests” til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena without necessary inherent causal relation makes sense to me here.

Note

created by Aron Petau on Tuesday 23. June 2020, 18:52

Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault

On Butler: Constituting norms =/= carrying normative responsibilities for their existence

Note

Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. https://doi.org/10.4324/9780203499627 Publication

Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:

The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” (Norms, Discipline, and the Law, P.173)

Such a view suggests that any opposition to the norm is already contained within the norm, and is crucial to its functioning.

Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.

Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. Page 56, final sentence

The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.

Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.

Note

created by Aron Petau on Sunday 23. January 2022, 14:23

On Ewald: What, then, is a norm?

Note

Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: https://doi.org/10.2307/2928449 Publication

Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). p. 152: Under norm, 3 phenomena are subsumed: Discipline, less as a constraint, but more as a regulatory mechanism insurance, Reducing objects to their relative occurrence, distributing risk. and standardization. The norm has three defining features:

  • positivism, as reliant on facts, which have an aura of objectivity around them.
  • relativity, they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.
  • polarity involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.

What, then, is a norm?

It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. p. 154

Note

created by Aron Petau on Sunday 16. January 2022, 18:48

On Foucault: The effects without effector

Note

Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. Publication

one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. p. 203

In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.

But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.

This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? This whole ordeal and now I lack subjects to blame. How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?

Note

created by Aron Petau on Sunday 12. December 2021, 22:01

Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin

On Dorlin

Note

Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. Publication (Not yet translated to English)

From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. I think this opens up 2 points worth discussing: Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?

Note

created by Aron Petau on Sunday 05. December 2021, 15:52

Weekly hand in from the Seminar: Soziale Erkenntnistheorie

On Fricker: Epistemic Injustice

Note

Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. Publication

  1. Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?

Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.

  1. Formulieren Sie jeweils einen Einwand gegen beide Theorien.

Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?

  1. Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.

Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?

Note

created by Aron Petau on 05.01.2021

\ No newline at end of file diff --git a/public/blog/plastic-recycling/index.html b/public/blog/plastic-recycling/index.html deleted file mode 100644 index af036d52..00000000 --- a/public/blog/plastic-recycling/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Plastic Recycling - Aron Petau

Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.

What can be done about it? We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.

{% include video id="vqWwUx8l_Io" provider="youtube" %}

In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.

The Master Plan

I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. This only really works when I am thinking in a local and decentral environment. The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. Now I have to take apart the trash into evenly sized particles. Meet:

The Shredder

We built the Precious Plastic Shredder!

With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.

After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.

The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. We cut it in half and attached it to the shredder box.

{% include video id="QwVp1zmAA4Q" provider="youtube" %}

After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.

Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.

Meet the Filastruder

This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.

Here you can see the extrusion process in action.

{% include video id="FX6--pYrPVs" provider="youtube" %}

The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.

When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.

The variables in an iterative optimization So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.

This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. {: .notice--info}

Reflow Filament
Perpetual Plastic Project
Precious Plastic Community
Filamentive Statement on why recycling is not feasible in their opinion
Open source filament diameter sensor by Tomas Sanladerer
Re-Pet Shop
\ No newline at end of file diff --git a/public/blog/political-violence/index.html b/public/blog/political-violence/index.html deleted file mode 100644 index ee476608..00000000 --- a/public/blog/political-violence/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Political Violence - Aron Petau

Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin

On Dorlin

Note

Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. Publication (Not yet translated to English)

From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. I think this opens up 2 points worth discussing: Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?

Note

created by Aron Petau on Sunday 05. December 2021, 15:52

Weekly hand in from the Seminar: Soziale Erkenntnistheorie

On Fricker: Epistemic Injustice

Note

Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. Publication

  1. Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?

Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.

  1. Formulieren Sie jeweils einen Einwand gegen beide Theorien.

Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?

  1. Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.

Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?

Note

created by Aron Petau on 05.01.2021

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An online psycholinguistic study using reaction time

Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:

I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.

A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.

Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.

There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.

In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.

Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. It was an almost 9 months long learning experience full of doing things I had never done before.

I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.

The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.

Try out the experiment yourself

Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.

There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.

The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. If you really want to, you can have a look at the whole thing here:

Read the original Thesis

I am a fan and proponent of open source and open science practices. So here you can also find the rest of the project with the original source code. I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.

The original video stimuli are not mine and I have no right releasing them, so they are omitted here.

Find the complete Repo on Github
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100644 index ea7a6e50..00000000 Binary files a/public/images/water_grass.jpg and /dev/null differ diff --git a/public/index.html b/public/index.html deleted file mode 100644 index c74b9420..00000000 --- a/public/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Aron Petau

Welcome

to the online presence of Aron Petau.

This site is a collection of my thoughts and experiences.

I hope you find something interesting here.

This Page is currently under construction.

Broken links are to be expected.

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Vn{constructor(e,t){this.mode=void 0,this.gullet=void 0,this.settings=void 0,this.leftrightDepth=void 0,this.nextToken=void 0,this.mode="math",this.gullet=new Hn(e,t,this.mode),this.settings=t,this.leftrightDepth=0}expect(e,t){if(void 0===t&&(t=!0),this.fetch().text!==e)throw new n("Expected '"+e+"', got '"+this.fetch().text+"'",this.fetch());t&&this.consume()}consume(){this.nextToken=null}fetch(){return null==this.nextToken&&(this.nextToken=this.gullet.expandNextToken()),this.nextToken}switchMode(e){this.mode=e,this.gullet.switchMode(e)}parse(){this.settings.globalGroup||this.gullet.beginGroup(),this.settings.colorIsTextColor&&this.gullet.macros.set("\\color","\\textcolor");try{const e=this.parseExpression(!1);return this.expect("EOF"),this.settings.globalGroup||this.gullet.endGroup(),e}finally{this.gullet.endGroups()}}subparse(e){const t=this.nextToken;this.consume(),this.gullet.pushToken(new Nr("}")),this.gullet.pushTokens(e);const r=this.parseExpression(!1);return this.expect("}"),this.nextToken=t,r}parseExpression(e,t){const r=[];for(;;){"math"===this.mode&&this.consumeSpaces();const n=this.fetch();if(-1!==Vn.endOfExpression.indexOf(n.text))break;if(t&&n.text===t)break;if(e&&yn[n.text]&&yn[n.text].infix)break;const o=this.parseAtom(t);if(!o)break;"internal"!==o.type&&r.push(o)}return"text"===this.mode&&this.formLigatures(r),this.handleInfixNodes(r)}handleInfixNodes(e){let t,r=-1;for(let o=0;o=0&&this.settings.reportNonstrict("unicodeTextInMathMode",'Latin-1/Unicode text character "'+t[0]+'" used in math mode',e);const r=oe[this.mode][t].group,n=Cr.range(e);let s;if(te.hasOwnProperty(r)){const e=r;s={type:"atom",mode:this.mode,family:e,loc:n,text:t}}else s={type:r,mode:this.mode,loc:n,text:t};o=s}else{if(!(t.charCodeAt(0)>=128))return null;this.settings.strict&&(S(t.charCodeAt(0))?"math"===this.mode&&this.settings.reportNonstrict("unicodeTextInMathMode",'Unicode text character "'+t[0]+'" used in math mode',e):this.settings.reportNonstrict("unknownSymbol",'Unrecognized Unicode character "'+t[0]+'" ('+t.charCodeAt(0)+")",e)),o={type:"textord",mode:"text",loc:Cr.range(e),text:t}}if(this.consume(),r)for(let t=0;tAbout - Aron Petau

About

Introduction

I am Aron (pronouns: he/him), a 2022 graduate of the bachelor's program of Cognitive Science in Osnabrück. During my very open and broad studies, I focused mostly on Computational Linguistics, Machine Learning, and Philosophy. The mix of these topics you will find scattered throughout my Portfolio. Currently, I am enrolled in the Master's program Design and Computation @ UdK and TU Berlin.

I am enthusiastic about many of the topics included there and have developed a fondness for algorithmic problems, techno-philosophical considerations, and issues of our (future) society.

For the studies, I moved to Berlin and now live together with 2 awesome humans and a 3D-Printer, and am continuously repairing and restoring a very old van.

I dream of one day having my own bar with cultural events and am already working on the perfect recipe for homebrew beer. I love experimenting, whether that is in the kitchen, finding a solution to a coding problem, or creating useful objects.

I am also passionate about 3D Printing, its curious applications, and all areas tangent to it. The interface of technology and the world interests me and coming up with ways for one sphere to interact with the other has now captured me for some years.

I recognize a colossal environmental problem that the current and following generations face: global waste being just one tiny aspect. At the same time, I am frustrated that I have to pay for the plastic that goes into my printer while I throw the packaging of my food away, which is the exact same material. Even more frustrating are the established norms for recycling that lead to virtually none of the products that I can produce with the printer at home being recyclable. Plastic waste is no joke and I consider it my personal contribution to try to help advance small-scale, decentralized recycling. I am currently searching for an appropriate place to further my knowledge to automatize the recycling of my own very large collection of failed prints.

In the past, digitality and the social-digital as a topic has been a recurring theme, I am concerned with digital inclusion and also play around a lot with edge computing.

If you are interested to hear more about a specific topic, feel free to contact me, or simply check out the Archive. If you suspect that I might be able to help you with a project, please check out my CV.

\ No newline at end of file diff --git a/public/pages/contact/index.html b/public/pages/contact/index.html deleted file mode 100644 index c76dbc83..00000000 --- a/public/pages/contact/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Contact - Aron Petau

Contact

For starters, mails are gold and probably still the best way to reach me. contact me

Email
Telegram
GitHub
Printables
Mastodon
New Practice Network
\ No newline at end of file diff --git a/public/pages/cv/index.html b/public/pages/cv/index.html deleted file mode 100644 index 5e6379ad..00000000 --- a/public/pages/cv/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Curriculum vitae - Aron Petau

Curriculum vitae

Who am I?

Below you will find a chronological list of my education, my work experience and a rough overview of different softwares and machines I am familiar with. For a less formal self-description, please see the About page.

Contact me via Email for further questions.

Education

  • Abitur

    Stadtgymnasium Detmold

    In school, I majored in Philosophy, German, Maths, and English.

  • BSc. Cognitive Science

    Universität Osnabrück

    Within a diverse program, I focused on Philosophy, Artificial Intelligence, Machine Learning, Informatics, and Linguistics.

    https://www.uni-osnabrueck.de/en/prospective-students/studiengaenge-a-z/cognitive-science-bachelor-of-science/

  • RISE Internship

    IIT Kharagpur, India

    In the context of a DAAD RISE Stipend, I researched the possibilities of a decentralized electricity grid in remote regions of the Himalayas. I conducted field research, evaluation, and product simulation.

  • Erasmus Semester

    New Bulgarian University, Sofia

    I took courses in the Philosophy department and Masters’ program for Cognitive Science. I also attended the Cognitive Science Summer School.

    https://cogsci.nbu.bg/en/

  • M.A. Design & Computation

    Universität der Künste, Berlin

    I am currently in the fourth semester of transdisciplinary cooperation between UdK and TU Berlin with a focus on critical artistic engagement with technology.

    https://www.design-computation.berlin

Work Experience

  • Weltwärts

    Lecheria de la Solidaridad

    I worked in a social project in northern Buenos Aires, Argentina. I helped cooking for 150 youths daily, assisted with their homework, organized sports programmes, maintained the building and organized events.

    https://lecheria.org.ar/

  • Teamer / SportsTeamer

    GO-Jugendreisen @ Spain, Croatia

    I mentored and supervised groups of 12-18 year olds on their summer holiday trips. I organized entertainment, sports activities and excursions. I did two seasons of a few weeks each in Spain and one in Croatia.

    https://www.go-jugendreisen.de

  • Barkeeper / Brewing assistant

    Brauerei Rampendahl

    I worked in a restaurant with an in-house brewery, both on the customer-facing side and assisting in the brewery.

    http://www.rampendahl.de

  • Social Worker

    Heilpädagogische Hilfe Osnabrück

    I worked in a stationary care center for hearing impaired and deaf people with cognitive impairments, including autism.

    https://os-hho.de/standorte/haus-10

  • Working Student

    Virtuos at Universität Osnabrück

    I was part of the uos.dll program, a funded project to reform digital teaching practices at the University. My responsibility is the building and maintaining of the DigiLab, a FabLab/Makerspace accessible to the entire University. It features 3D printers, Laser Cutter, CNC Routers, Stitching Robots, VR, XR, Video/Audio Toolsets, and many more.

    https://digitale-lehre.virtuos.uni-osnabrueck.de/uos-digilab/

  • Software Engineer

    Sommerblut Kulturverein Festival

    I was part of a team researching and developing an inclusive chatbot, respecting diversity and accessibility needs. I was responsible for the entire back-end functionality.

    https://chatbot.sommerblut.de

  • Working Student

    InKüLe @ UdK Berlin

    InKüLe stands for 'Innovation in der künstlerischen Lehre'. The work revolves around investigating concepts for innovation and digitalization in the practice of artistic teaching. Personally, I work mostly with workshops teaching sculpting in VR and live-streaming events.

    https://www.inkuele.de/landing

  • Freelance Mentor, Educator

    Junge Tüftler*Innen, Berlin

    The Junge Tüftler*Innen is an NGO focused on educative workshops around 'making'. They offer workshops for children, young adults and also offer Workshops for adults and teachers. I am a Mentor, meaning I supervise and conduct the workshops in a team of two.

    https://junge-tueftler.de

  • Freelance Technology Educator

    SOCIUS - Die Bildungspartner, Berlin

    I build and curate a Makerspace at a Berlin Secondary School. We have courses and projects surrounding many digital fabrication techniques and learn about the basics of electronics and programming. We offer laser cutting, 3D printing, Textile modding, microcontrollers, robotics and more.

    https://socius.diebildungspartner.de

{% import "macros/skills.html" as skills %}

{{ skills::display() | safe }}

Software Skills

UNIX | bash / zsh | Arduino IDE | Raspberry Pi

Python | scipy | matplotlib | seaborn | pandas | jupyter notebook | tensorflow | pytorch | scikit-learn | opencv | flask | micropython | circuitpython

HTML, CSS, JavaScript | GH-pages | psychoJS | AMPStack | ibex-farm

C# | Unity | Unreal Engine | Visual Studio

CAD | Fusion 360 | TinkerCAD | Rhino/Grasshopper

Slicing | PrusaSlicer | kiri.moto | Cura | Lightburn

Images | Inkscape | Illustrator | GIMP | Photoshop | Lightroom | Agisoft Metashape

Video | Premiere | DaVinci Resolve | OBS | TouchDesigner | DJI Drones | FPV Drones

Audio | Audacity | supercollider

Office | MS-Office Suite | Latex | Markdown | Typst

Educational | Scratch | Makey-Makey | Ozobot | Cospaces

Machine Skills

3D Printer | Fused-Deposition Modeling (FDM)| Resin (MSLA)

CNC | Nomad 3 | Shaper Origin

(Laser)cutter | Cricut | Mr. Beam | BRM Lasers Pro 1600 | X-Tool S1 | Scissors

Textile | Brother Innov-is V3 Stitching Robot | Sewing Machine | Handstitching

VR | Meta Quest 2 | HTC Vive Pro

AR | Magic Leap 1 | Apple AR Suite

Microcontroller | Arduino | Raspberry Pi | ESP32 | Pi Pico

Industrial robots | Universal Robots UR5

\ No newline at end of file diff --git a/public/pages/privacy/index.html b/public/pages/privacy/index.html deleted file mode 100644 index 9ce0422b..00000000 --- a/public/pages/privacy/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Terms and Privacy Statement - Aron Petau

Terms and Privacy Statement

My website address is: https://aron.petau.net .

Location

This page is hosted on GitHub through GitHub-pages. Not anymore! It is now proudly self-hosted from under my sofa, sometimes using solar energy. I consider you being able to read this already a win.

It is protected by Cloudflare. Not so proud of that one, but you gotta be secure, no? I do not proxy anything and I try using my best knowledge and consciousness to minimize my and other peoples efforts of tracking.

I do not collect any data. This is a static website, which means there is no database attached and nothing can be tracked by me. I also do not collect any cookies, nor are there any third-party cookies involved.

GitHub, the place where I host this website, does collect the IP address of any visitor. I have no influence on this and neither the financial resources to avoid this free hosting firm.

Embedded content from other websites

Articles on this site may include embedded content (e.g. videos, images, articles, etc.). Embedded content from other websites behaves in the exact same way as if the visitor has visited the other website. These websites may collect data about you, use cookies, embed additional third-party tracking, and monitor your interaction with that embedded content, including tracking your interaction with the embedded content if you have an account and are logged in to that website.

If privacy is important enough for you to check out this page, you probably know how to use a VPN service and avoid this problem altogether.

I have a raspberry pi and the motivation, but not the knowledge to properly self-host. If you do have constructive feedback, please feel free to contact me.

Thank you for your attention.

\ No newline at end of file diff --git a/public/pages/rent-ulli/index.html b/public/pages/rent-ulli/index.html deleted file mode 100644 index d7d638ec..00000000 --- a/public/pages/rent-ulli/index.html +++ /dev/null @@ -1,2 +0,0 @@ -How to miet Ulli - Aron Petau

How to miet Ulli

This is a work in Progress. Informations on here are subject to change. {: .notice--danger}

The general stuff

The car is a 1991 VW T4, with a 2.0l Benzin (petrol) engine. That means roughly 80 PS. No mountains and offroading for you in there.

Propellant

The car takes either Super (95), Super Plus (98) or E10. {: .notice--danger}

The Car uses about 10-12l/100km, when never going beyond 90 km/h. Otherwise it uses about 12-15l/100km.

The tank is 85l, so you can go about 750km on one tank. The tank needle is broken, so you have to use the trip meter to know how much fuel is left. Always refill completely, otherwise you will have no clue about your range.

Please remember to reset the meter after filling up. {: .notice--danger}

The car is a manual, so you need to know how to drive stick. There is no Servolenkung (power steering), so it is a bit harder to steer. There is a trailer hitch for up to 1000 kg total. This means a standard 750kg trailer is fine, a complete rv trailer is not. The car is a 4 seater.

The car is insured for everyone over 25 years old, who has a valid drivers license. It has Teilkasko, which means that you are insured for everything, except for damage to the car itself.

Electricity

The van has it's own solar system, meaning that in summer you can usually go off-grid. There is some 12v plugs and several USB and USB-C plugs. No 230v plugs. If you need 230v, that is only possible with grid connection (Landstromanschluss). All necessary cables are on board. Please plan accordingly.

The solar system functions automatically and has an automatic shut-off, so you can't drain the battery. In case you wanna monitor the battery, you can use the Victron App to connect to the solar system via Bluetooth. Ask me for the pin. For the Analogue people, there is a battery monitor in the car, that shows the current battery voltage. It is right next to the driver seat and can read the front starter battery and the support back battery. Anything below 11.5V is considered empty and you should start the car to recharge the battery. There is a battery booster, which will charge both batteries while driving.

For increased solar capacity, take out the folded panels, plug their cable into the adapter at the rear under the exhaust pipe and place the panels in the sun. The solar system will automatically use the additional power. {: .notice--info}

Kitchen

The kitchen is equipped with a 2 flame gas stove and a sink with running water. The water is stored in a 15l tank, which is filled from the outside. Using it awarely, it can last for about 3 days (2 people).

Gas is standard 5kg grey gas bottles, which can be exchanged at any gas station. There is a bottle in the car, which is usually enough for more than a month of cooking. If you run out, you can exchange it at any gas station. {: .notice--info}

Kitchen is fully equipped for 2 People.

Always roll the top window down while driving. You will loose the window and its roughly 300 to replace. {: .notice--danger}

There is a powerful 12v fridge which holds about 30l. It is powered by the solar system and can be used while driving. With enough sun it can run 24/7.

Anything above the setting 3 will freeze your food. Level 2 works for me. {: .notice--danger}

Sleeping

The bed is in the high roof and is 1.20m wide and 1.90m long.

There is climbing involved to get up there. {: .notice--info}

Heating

The car has a gas heater, which can be used to heat the car. It is not possible to heat the car while driving. The heater is controlled by a thermostat, which is located next to the bed. To use it, the gas bottle has to be opened and the heater valve (inside the gas bottle compartment) has to be turned on. The heater will then start automatically, when the temperature drops below the set temperature.

There is also a 12v fan in the heater, which can be used to circulate air in the car. Another fan is plug and play and is usually enough in summer.

How to rent

You can rent the van by sending me an email to rent-ulli@aronpetau.me I will need the following information:

  • Your name
  • Your address
  • a copy of your drivers license
  • the dates you want to rent the car

I will then send you a contract, which you have to sign and send back to me. Then we can arrange a time for you to pick up the car.

Costs

The car costs 30€ per day, plus 0.10€ per km. This factors in my insurance and the taxes I have to pay.

Any damages to the car will be charged to you. A total damage would cost you somewhere around 10.000 Euro, so please be careful. Check your Haftpflichtversicherung (private liability insurance) to see whether it covers rented cars. {: .notice--danger}

Benzinrechner{: .btn .btn--large}

\ No newline at end of file diff --git a/public/processed_images/banner.11b1c6ec8721de53.webp b/public/processed_images/banner.11b1c6ec8721de53.webp deleted file mode 100644 index 05d28ad3..00000000 Binary files a/public/processed_images/banner.11b1c6ec8721de53.webp and /dev/null differ diff --git a/public/processed_images/banner.d26f9911a4551316.jpg b/public/processed_images/banner.d26f9911a4551316.jpg deleted file mode 100644 index 8b51a7cf..00000000 Binary files a/public/processed_images/banner.d26f9911a4551316.jpg and /dev/null differ diff --git a/public/robots.txt b/public/robots.txt deleted file mode 100644 index 03286d98..00000000 --- a/public/robots.txt +++ /dev/null @@ -1,4 +0,0 @@ -User-agent: * -Disallow: -Allow: / -Sitemap: https://aron.petau.net/sitemap.xml diff --git a/public/rss.xml b/public/rss.xml deleted file mode 100644 index acb54f15..00000000 --- a/public/rss.xml +++ /dev/null @@ -1,883 +0,0 @@ - - - - Aron Petau - https://aron.petau.net/ - - Zola - en - - Thu, 01 May 2025 00:00:00 +0000 - - Contact - Thu, 01 May 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/pages/contact/ - https://aron.petau.net/pages/contact/ - <p>For starters, mails are gold and probably still the best way to reach me. -<a href="/mailto:aron@petau.net/">contact me</a></p> -<div class="buttons"> - <a class="colored external" href="mailto:aron@petau.net">Email</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://t.me/apetau">Telegram</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe">GitHub</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">Printables</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://mastodon.online/@reprintedAron">Mastodon</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.newpractice.net/author/aron-petau">New Practice Network</a> -</div> - - - - Terms and Privacy Statement - Thu, 01 May 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/pages/privacy/ - https://aron.petau.net/pages/privacy/ - <p>My website address is: <a href="https://aron.petau.net">https://aron.petau.net</a> .</p> -<h2 id="Location">Location</h2> -<p><del>This page is hosted on <a href="https://github.com">GitHub</a> through GitHub-pages.</del> -Not anymore! It is now proudly self-hosted from under my sofa, sometimes using solar energy. I consider you being able to read this already a win.</p> -<p>It is protected by <a href="https://www.cloudflare.com/en-gb/">Cloudflare</a>. Not so proud of that one, but you gotta be secure, no? -I do not proxy anything and I try using my best knowledge and consciousness to minimize my and other peoples efforts of tracking.</p> -<p>I do not collect any data. -This is a static website, which means there is no database attached and nothing can be tracked by me. -I also do not collect any cookies, nor are there any third-party cookies involved.</p> -<p><a href="https://github.com">GitHub</a>, the place where I host this website, does collect the IP address of any visitor. -I have no influence on this and neither the financial resources to avoid this free hosting firm.</p> -<h2 id="Embedded_content_from_other_websites">Embedded content from other websites</h2> -<p>Articles on this site may include embedded content (e.g. videos, images, articles, etc.). Embedded content from other websites behaves in the exact same way as if the visitor has visited the other website. -These websites may collect data about you, use cookies, embed additional third-party tracking, and monitor your interaction with that embedded content, including tracking your interaction with the embedded content if you have an account and are logged in to that website.</p> -<p>If privacy is important enough for you to check out this page, you probably know how to use a VPN service and avoid this problem altogether.</p> -<p>I have a raspberry pi and the motivation, but not the knowledge to properly self-host. If you do have constructive feedback, please feel free to contact me.</p> -<p>Thank you for your attention.</p> - - - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - About - Wed, 26 Jul 2023 00:00:00 +0000 - Aron Petau - https://aron.petau.net/pages/about/ - https://aron.petau.net/pages/about/ - <h2 id="Introduction">Introduction</h2> -<p>I am Aron (pronouns: he/him), a 2022 graduate of the bachelor's program of Cognitive Science in Osnabrück. -During my very open and broad studies, I focused mostly on Computational Linguistics, Machine Learning, and Philosophy. -The mix of these topics you will find scattered throughout my <a href="/portfolio/">Portfolio</a>. -Currently, I am enrolled in the Master's program <a href="https://www.newpractice.net">Design and Computation</a> @ UdK and TU Berlin.</p> -<p>I am enthusiastic about many of the topics included there and have developed a fondness for algorithmic problems, techno-philosophical considerations, and issues of our (future) society.</p> -<p>For the studies, I moved to Berlin and now live together with 2 awesome humans and a 3D-Printer, and am continuously repairing and restoring a very old van.</p> -<p>I dream of one day having my own bar with cultural events and am already working on the perfect recipe for <a href="/homebrew/">homebrew</a> beer. -I love experimenting, whether that is in the kitchen, finding a solution to a coding problem, or creating useful objects.</p> -<p>I am also passionate about <a href="/printing/">3D Printing</a>, its curious applications, and all areas tangent to it. -The interface of technology and the world interests me and coming up with ways for one sphere to interact with the other has now captured me for some years.</p> -<p>I recognize a colossal environmental problem that the current and following generations face: global waste being just one tiny aspect. -At the same time, I am frustrated that I have to pay for the plastic that goes into my printer while I throw the packaging of my food away, which is the exact same material. -Even more frustrating are the established norms for recycling that lead to virtually none of the products that I can produce with the printer at home being recyclable. -<a href="/plastic-recycling/">Plastic waste</a> is no joke and I consider it my personal contribution to try to help advance small-scale, decentralized recycling. -I am currently searching for an appropriate place to further my knowledge to automatize the recycling of my own very large collection of failed prints.</p> -<p>In the past, digitality and the social-digital as a topic has been a recurring theme, I am concerned with <a href="/chatbot/">digital inclusion</a> and also play around a lot with <a href="/airaspi-build-log/">edge computing</a>.</p> -<p>If you are interested to hear more about a specific topic, feel free to <a href="/mailto:aron@petau.net/">contact me</a>, or simply check out the <a href="/archive/">Archive</a>. -If you suspect that I might be able to help you with a project, please check out my <a href="/cv/">CV</a>.</p> - - - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/search-elasticlunr.js b/public/search-elasticlunr.js deleted file mode 100644 index d7d3578e..00000000 --- a/public/search-elasticlunr.js +++ /dev/null @@ -1,209 +0,0 @@ -// Based on https://github.com/getzola/zola/blob/1ac1231de1e342bbaf4d7a51a8a9a40ea152e246/docs/static/search.js -function debounce(func, wait) { - var timeout; - - return function () { - var context = this; - var args = arguments; - clearTimeout(timeout); - - timeout = setTimeout(function () { - timeout = null; - func.apply(context, args); - }, wait); - }; -} - -// Taken from mdbook -// The strategy is as follows: -// First, assign a value to each word in the document: -// Words that correspond to search terms (stemmer aware): 40 -// Normal words: 2 -// First word in a sentence: 8 -// Then use a sliding window with a constant number of words and count the -// sum of the values of the words within the window. Then use the window that got the -// maximum sum. If there are multiple maximas, then get the last one. -// Enclose the terms in . -function makeTeaser(body, terms) { - var TERM_WEIGHT = 40; - var NORMAL_WORD_WEIGHT = 2; - var FIRST_WORD_WEIGHT = 8; - var TEASER_MAX_WORDS = 30; - - var stemmedTerms = terms.map(function (w) { - return elasticlunr.stemmer(w.toLowerCase()); - }); - var termFound = false; - var index = 0; - var weighted = []; // contains elements of ["word", weight, index_in_document] - - // split in sentences, then words - var sentences = body.toLowerCase().split(". "); - - for (var i in sentences) { - var words = sentences[i].split(" "); - var value = FIRST_WORD_WEIGHT; - - for (var j in words) { - var word = words[j]; - - if (word.length > 0) { - for (var k in stemmedTerms) { - if (elasticlunr.stemmer(word).startsWith(stemmedTerms[k])) { - value = TERM_WEIGHT; - termFound = true; - } - } - weighted.push([word, value, index]); - value = NORMAL_WORD_WEIGHT; - } - - index += word.length; - index += 1; // ' ' or '.' if last word in sentence - } - - index += 1; // because we split at a two-char boundary '. ' - } - - if (weighted.length === 0) { - return body; - } - - var windowWeights = []; - var windowSize = Math.min(weighted.length, TEASER_MAX_WORDS); - // We add a window with all the weights first - var curSum = 0; - for (var i = 0; i < windowSize; i++) { - curSum += weighted[i][1]; - } - windowWeights.push(curSum); - - for (var i = 0; i < weighted.length - windowSize; i++) { - curSum -= weighted[i][1]; - curSum += weighted[i + windowSize][1]; - windowWeights.push(curSum); - } - - // If we didn't find the term, just pick the first window - var maxSumIndex = 0; - if (termFound) { - var maxFound = 0; - // backwards - for (var i = windowWeights.length - 1; i >= 0; i--) { - if (windowWeights[i] > maxFound) { - maxFound = windowWeights[i]; - maxSumIndex = i; - } - } - } - - var teaser = []; - var startIndex = weighted[maxSumIndex][2]; - for (var i = maxSumIndex; i < maxSumIndex + windowSize; i++) { - var word = weighted[i]; - if (startIndex < word[2]) { - // missing text from index to start of `word` - teaser.push(body.substring(startIndex, word[2])); - startIndex = word[2]; - } - - // add around search terms - if (word[1] === TERM_WEIGHT) { - teaser.push(""); - } - startIndex = word[2] + word[0].length; - teaser.push(body.substring(word[2], startIndex)); - - if (word[1] === TERM_WEIGHT) { - teaser.push(""); - } - } - teaser.push("…"); - return teaser.join(""); -} - -function formatSearchResultItem(item, terms) { - return '
' - + `${item.doc.title}` - + `${makeTeaser(item.doc.body, terms)}` - + '
'; -} - -function initSearch() { - var searchBar = document.getElementById("search-bar"); - var searchContainer = document.getElementById("search-container"); - var searchResults = document.getElementById("search-results"); - var MAX_ITEMS = 10; - - var options = { - bool: "AND", - fields: { - title: { boost: 2 }, - body: { boost: 1 }, - } - }; - var currentTerm = ""; - var index; - - var initIndex = async function () { - if (index === undefined) { - let searchIndex = document.getElementById("search-index").textContent; - index = fetch(searchIndex) - .then( - async function (response) { - return await elasticlunr.Index.load(await response.json()); - } - ); - } - let res = await index; - return res; - } - - searchBar.addEventListener("keyup", debounce(async function () { - var term = searchBar.value.trim(); - if (term === currentTerm) { - return; - } - searchResults.style.display = term === "" ? "none" : "flex"; - searchResults.innerHTML = ""; - currentTerm = term; - if (term === "") { - return; - } - - var results = (await initIndex()).search(term, options); - if (results.length === 0) { - searchResults.style.display = "none"; - return; - } - - for (var i = 0; i < Math.min(results.length, MAX_ITEMS); i++) { - searchResults.innerHTML += formatSearchResultItem(results[i], term.split(" ")); - } - }, 150)); - - document.addEventListener("keydown", function (event) { - if (event.key === "/") { - event.preventDefault(); - toggleSearch(); - } - }); - - document.getElementById("search-toggle").addEventListener("click", toggleSearch); -} - -function toggleSearch() { - var searchContainer = document.getElementById("search-container"); - var searchBar = document.getElementById("search-bar"); - searchContainer.classList.toggle("active"); - searchBar.toggleAttribute("disabled"); - searchBar.focus(); -} - -if (document.readyState === "complete" || - (document.readyState !== "loading" && !document.documentElement.doScroll) -) { - initSearch(); -} else { - document.addEventListener("DOMContentLoaded", initSearch); -} diff --git a/public/search-fuse.js b/public/search-fuse.js deleted file mode 100644 index adecf08f..00000000 --- a/public/search-fuse.js +++ /dev/null @@ -1,127 +0,0 @@ - // Based on https://codeberg.org/daudix/duckquill/issues/101#issuecomment-2377169 - let searchSetup = false; - let fuse; - - async function initIndex() { - if (searchSetup) return; - - const url = document.getElementById("search-index").textContent; - const response = await fetch(url); - - if (!response.ok) throw new Error(`HTTP error! status: ${response.status}`); - - const options = { - includeScore: false, - includeMatches: true, - ignoreLocation: true, - threshold: 0.15, - keys: [ - { name: "title", weight: 3 }, - { name: "description", weight: 2 }, - { name: "body", weight: 1 } - ] - }; - - fuse = new Fuse(await response.json(), options); - searchSetup = true; - - console.log("Search index initialized successfully"); - } - - function toggleSearch() { - initIndex(); - const searchBar = document.getElementById("search-bar"); - const searchContainer = document.getElementById("search-container"); - const searchResults = document.getElementById("search-results"); - searchContainer.classList.toggle("active"); - searchBar.toggleAttribute("disabled"); - searchBar.focus(); - } - - function debounce(actual_fn, wait) { - let timeoutId; - - return (...args) => { - clearTimeout(timeoutId); - - timeoutId = setTimeout(() => { - actual_fn(...args); - }, wait); - }; - }; - - function initSearch() { - const searchBar = document.getElementById("search-bar"); - const searchResults = document.getElementById("search-results"); - const searchContainer = document.getElementById("search-container"); - const MAX_ITEMS = 10; - const MAX_RESULTS = 4; - - let currentTerm = ""; - - searchBar.addEventListener("keyup", (e) => { - const searchVal = searchBar.value.trim(); - const results = fuse.search(searchVal, { limit: MAX_ITEMS }); - - let html = ""; - for (const result of results) { - html += makeTeaser(result, searchVal); - } - searchResults.innerHTML = html; - - if (html) { - searchResults.style.display = "flex"; - } else { - searchResults.style.display = "none"; - } - }); - - function makeTeaser(result, searchVal) { - const TEASER_SIZE = 20; - let output = `
${result.item.title}`; - - for (const match of result.matches) { - if (match.key === "title") continue; - - const indices = match.indices.sort((a, b) => Math.abs(a[1] - a[0] - searchVal.length) - Math.abs(b[1] - b[0] - searchVal.length)).slice(0, MAX_RESULTS); - const value = match.value; - - for (const ind of indices) { - const start = Math.max(0, ind[0] - TEASER_SIZE); - const end = Math.min(value.length - 1, ind[1] + TEASER_SIZE); - output += "" - + value.substring(start, ind[0]) - + `${value.substring(ind[0], ind[1] + 1)}` - + value.substring(ind[1] + 1, end) - + ""; - } - - if (match.indices.length > 4) { - const moreMatchesText = document.getElementById("more-matches-text").textContent; - output += `${moreMatchesText}`.replace("$MATCHES", `+${match.indices.length - MAX_RESULTS}`); - } - } - return output + "
"; - } - - /*window.addEventListener("click", function (event) { - if (searchSetup && searchBar.getAttribute("disabled") === null && !searchContainer.contains(event.target)) { - toggleSearch(); - } - }, { passive: true });*/ - - document.addEventListener("keydown", function(event) { - if (event.key === "/") { - event.preventDefault(); - toggleSearch(); - } - }); - - document.getElementById("search-toggle").addEventListener("click", toggleSearch); - } - - if (document.readyState === "complete" || - (document.readyState !== "loading" && !document.documentElement.doScroll)) - initSearch(); - else - document.addEventListener("DOMContentLoaded", initSearch); diff --git a/public/search_index.en.json b/public/search_index.en.json deleted file mode 100644 index 6e9957d5..00000000 --- a/public/search_index.en.json +++ /dev/null @@ -1 +0,0 @@ -[{"url":"http://127.0.0.1:1111/blog/","title":"Aron's Blog","description":null,"body":"Find all my projects here.\nThey are sorted by date, you can also filter by tags.\n","path":null},{"url":"http://127.0.0.1:1111/blog/master-thesis/","title":"Master's Thesis","description":null,"body":"Master's Thesis: Human - Waste\nPlastics offer significant material benefits, such as durability and versatility, yet their\nwidespread use has led to severe environmental pollution and waste management\nchallenges. This thesis develops alternative concepts for collaborative participation in\nrecycling processes by examining existing waste management systems. Exploring the\nhistorical and material context of plastics, it investigates the role of making and hacking as\ntransformative practices in waste revaluation. Drawing on theories from Discard Studies,\nMaterial Ecocriticism, and Valuation Studies, it applies methods to examine human-waste\nrelationships and the shifting perception of objects between value and non-value. Practical\ninvestigations, including workshop-based experiments with polymer identification and\nmachine-based interventions, provide hands-on insights into the material properties of\ndiscarded plastics. These experiments reveal their epistemic potential, leading to the\nintroduction of novel archiving practices and knowledge structures that form an integrated\nmethodology for artistic research and practice. Inspired by the Materialstudien of the\nBauhaus Vorkurs, the workshop not only explores material engagement but also offers new\ninsights for educational science, advocating for peer-learning scenarios. Through these\napproaches, this research fosters a socially transformative relationship with waste,\nemphasizing participation, design, and speculative material reuse. Findings are evaluated\nthrough participant feedback and workshop outcomes, contributing to a broader discussion\non waste as both a challenge and an opportunity for sustainable futures and a material\nreality of the human experience.\n\n\n See the image archive yourself\n\n\n See the archive graph yourself\n\n\n Find the complete Repo on Forgejo\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/ballpark/","title":"Ballpark","description":null,"body":"Ballpark: 3D Environments in Unity\nImplemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.\nEnjoy!\n\n\nAs you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat.\nDue to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.\nAs you can perhaps see, the ball-rolling navigation is quite hard to use.\nIt is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.\nOn small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio.\nFor this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.\nI enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.\n","path":null},{"url":"http://127.0.0.1:1111/blog/beacon/","title":"BEACON","description":null,"body":"BEACON: Decentralizing the Energy Grid in inaccessible and remote regions\nAccess to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.\nSDGS Goal 7\n\nPeople only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied?\nThe Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen.\nBut what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?\nLocation\nTowards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur.\nThe goal was to work on one of the 17 UN-defined sustainable development goals – electricity.\nWorldwide, an estimated 1 billion people have no or insubstantial access to the grid.\nSome of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.\n\n\n\nThis is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.\n\nThe Project\nIn an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.\nOur way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.\nBy prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based.\nThe ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity.\nTo gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands.\nI simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior.\nThe smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.\nResearch\n\nData Collection\nBuilding a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.\nWith a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:\nThe participants range from 11 to 53 years, with an average of 17 years.\nThe average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets.\nThe average total amount of electrical devices is around 11 electrical appliances per house.\nSubjective Quality Rating on a scale of 1 to 10:\n\nAverage quality in summer: 7.1\nAverage quality in monsoon: 5.6\nAverage quality in autumn: 7.1\nAverage quality in winter: 4.0\n\nSo, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average.\nAs for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more.\nAs the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.\nAnother goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.\nIn general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.\nSimulation\nAfter collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay.\n\n\nAlthough solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project.\nAnd as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a \"small\" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.\nClosing words\nThere are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use.\nBut ensuring efficient use is not the only way to bring down the overall demand.\nAs introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so?\nBy sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?\nSo, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.\nSadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions.\nI spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.\n","path":null},{"url":"http://127.0.0.1:1111/blog/plastic-recycling/","title":"Plastic Recycling","description":null,"body":"Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly.\nMost 3D printed parts never get recycled and add to the global waste problem, rather than reducing it.\nThe printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.\nWhat can be done about it?\nWe can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses.\nYet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.\n{% include video id=\"vqWwUx8l_Io\" provider=\"youtube\" %}\nIn my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.\nThe Master Plan\nI want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up.\nThis only really works when I am thinking in a local and decentral environment.\nThe existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic.\nStarting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage.\nNow I have to take apart the trash into evenly sized particles.\nMeet:\nThe Shredder\nWe built the Precious Plastic Shredder!\n\nWith these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.\nAfter finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.\nThe solution for the motorization was an old and used garden shredder that still had an intact motor and wiring.\nWe cut it in half and attached it to the shredder box.\n{% include video id=\"QwVp1zmAA4Q\" provider=\"youtube\" %}\nAfter replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.\nNevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of.\nAs you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.\nMeet the Filastruder\nThis is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.\nHere you can see the extrusion process in action.\n{% include video id=\"FX6--pYrPVs\" provider=\"youtube\" %}\nThe Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.\nWhen it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.\n\nSo far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.\nThis project is very dear to my heart and I plan to investigate it further in the form of a master thesis.\nThe realization will require many skills I am already picking up or still need to work on within the Design and Computation program.\n{: .notice--info}\n\n Reflow Filament\n\n\n Perpetual Plastic Project\n\n\n Precious Plastic Community\n\n\n Filamentive Statement on why recycling is not feasible in their opinion\n\n\n Open source filament diameter sensor by Tomas Sanladerer\n\n\n Re-Pet Shop\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/thesis/","title":"Bachelor Thesis","description":null,"body":"An online psycholinguistic study using reaction time\nLast year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:\n\nI chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.\nA common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.\nSchools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.\nThere is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.\nIn essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.\nHere, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science.\nI did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser.\nIt was an almost 9 months long learning experience full of doing things I had never done before.\nI learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.\nThe experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.\n\n Try out the experiment yourself\n\nEven with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.\nThere was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.\nThe final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses.\nIf you really want to, you can have a look at the whole thing here:\n\n Read the original Thesis\n\nI am a fan and proponent of open source and open science practices.\nSo here you can also find the rest of the project with the original source code.\nI am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.\nThe original video stimuli are not mine and I have no right releasing them, so they are omitted here.\n\n Find the complete Repo on Github\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/critical-philosophy-subjectivity/","title":"Critical Philosophy of Subjectivity","description":null,"body":"Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault\nOn Butler: Constituting norms =/= carrying normative responsibilities for their existence\n\n\t\n\t\tNote\n\tSource Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. https://doi.org/10.4324/9780203499627\nPublication\n\n\nCitation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:\n\nThe norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other”\n(Norms, Discipline, and the Law, P.173)\n\nSuch a view suggests that any opposition to the norm is already\ncontained within the norm, and is crucial to its functioning.\nHere, for me, the entire futility of the approach later identified and described is condensed into a few sentences.\n\nHence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break.\nPage 56, final sentence\n\nThe idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed.\nI understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term \"Norms\" is related to anticipation of this argument.\nFurther, I am not sure I share Ewald's interpretation; I see that the object \"othered\" by a norm is a constituent and necessary object for the norm, simply due to its \"comparative\" nature (p. 51, citation from Ewald).\nThe oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it.\nYes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm.\nI would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 23. January 2022, 14:23\n\n\nOn Ewald: What, then, is a norm?\n\n\t\n\t\tNote\n\tSource Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: https://doi.org/10.2307/2928449\nPublication\n\n\nSome tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average).\np. 152: Under norm, 3 phenomena are subsumed: Discipline,\nless as a constraint, but more as a regulatory mechanism insurance,\nReducing objects to their relative occurrence, distributing risk. and standardization.\nThe norm has three defining features:\n\npositivism,\nas reliant on facts, which have an aura of objectivity around them.\nrelativity,\nthey are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.\npolarity\ninvolving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.\n\nWhat, then, is a norm?\n\nIt is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview.\np. 154\n\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 16. January 2022, 18:48\n\n\nOn Foucault: The effects without effector\n\n\t\n\t\tNote\n\tSource Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980.\nPublication\n\n\n\none finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it.\np. 203\n\nIn this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a \"strategy\" just happens to meet the criteria for deployment.\n\nBut between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.\n\nThis was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect.\nI struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements?\nThis whole ordeal and now I lack subjects to blame.\nHow can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 12. December 2021, 22:01\n\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/philosophy copy/","title":"Philosophy","description":null,"body":"Critical considerations during my studies\nI have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments.\nNormative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there.\nI find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers.\nThe courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.\nForum entries from the Seminar: Critical Epistemologies\nOn Anderson: Institutions\n\n\t\n\t\tNote\n\tSource Text: Epistemic Justice as a Virtue of Social Institutions\nElizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173,\nDOI: 10.1080/02691728.2011.652211 Publication\n\n\nThe text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour.\nBut is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice?\nWell, maybe, assuming that:\n\nEveryone realizes their privilege,\nEveryone concludes that justice is the right goal,\nUpon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.\n\nI think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed.\nAnderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance.\nThe same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices.\nIs Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved.\nAnderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.\nI still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Tuesday 14. July 2020, 17:45\n\n\nOn Medina, the informant and the inquirer\n\n\t\n\t\tNote\n\tSource Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214\nPublication\n\n\nMy biggest takeaway here was that, as I tried to hint at in an earlier comment,\nWhenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another.\nVery roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations.\nAlso argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately.\nOverall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker.\nAlthough I was not convinced by the Fricker Text, I tend to think the strategy:\n\"When in doubt, give the subject full epistemic credibility\"\nIs a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Thursday 09. July 2020, 11:25\n\n\nOn Jaggar: Norms, Outlaw Emotions, and the Ideal Society\n\n\t\n\t\tNote\n\tSource Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185\nPublication\n\n\nI found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me.\nOn outlaw emotions:\nFirst, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it.\nOutlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change.\nJaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner.\nWhen we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic.\n“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.”\nTo me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms.\nThe idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest.\nAnother thing I found helpful is her reformulation of what norms do:\n“Dominant Norms tend to serve dominant interests”\ntil here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are.\nIs an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one?\nBut then, after that: \"Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men.\"\nThis was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm\nnot saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture \"White Men\" forming a group and collectively deciding on who to hate this coming season, Conceptually separating \"being oppressed\" and \"oppressing\" into phenomena\nwithout necessary inherent causal relation makes sense to me here.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Tuesday 23. June 2020, 18:52\n\n\nForum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault\nOn Butler: Constituting norms =/= carrying normative responsibilities for their existence\n\n\t\n\t\tNote\n\tSource Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. https://doi.org/10.4324/9780203499627\nPublication\n\n\nCitation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:\n\nThe norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other”\n(Norms, Discipline, and the Law, P.173)\n\nSuch a view suggests that any opposition to the norm is already\ncontained within the norm, and is crucial to its functioning.\nHere, for me, the entire futility of the approach later identified and described is condensed into a few sentences.\n\nHence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break.\nPage 56, final sentence\n\nThe idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed.\nI understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term \"Norms\" is related to anticipation of this argument.\nFurther, I am not sure I share Ewald's interpretation; I see that the object \"othered\" by a norm is a constituent and necessary object for the norm, simply due to its \"comparative\" nature (p. 51, citation from Ewald).\nThe oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it.\nYes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm.\nI would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 23. January 2022, 14:23\n\n\nOn Ewald: What, then, is a norm?\n\n\t\n\t\tNote\n\tSource Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: https://doi.org/10.2307/2928449\nPublication\n\n\nSome tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average).\np. 152: Under norm, 3 phenomena are subsumed: Discipline,\nless as a constraint, but more as a regulatory mechanism insurance,\nReducing objects to their relative occurrence, distributing risk. and standardization.\nThe norm has three defining features:\n\npositivism,\nas reliant on facts, which have an aura of objectivity around them.\nrelativity,\nthey are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.\npolarity\ninvolving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.\n\nWhat, then, is a norm?\n\nIt is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview.\np. 154\n\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 16. January 2022, 18:48\n\n\nOn Foucault: The effects without effector\n\n\t\n\t\tNote\n\tSource Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980.\nPublication\n\n\n\none finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it.\np. 203\n\nIn this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a \"strategy\" just happens to meet the criteria for deployment.\n\nBut between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.\n\nThis was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect.\nI struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements?\nThis whole ordeal and now I lack subjects to blame.\nHow can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 12. December 2021, 22:01\n\n\nForum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin\nOn Dorlin\n\n\t\n\t\tNote\n\tSource Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017.\nPublication (Not yet translated to English)\n\n\nFrom the seventh chapter in Dorlins \"Self-Defense\", I found the idea that safe spaces are actually prone to be counterproductive very strong.\nI think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one.\nIn so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile \"outside\" or other space.\nFurther, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for \"enforcing\" safety.\nDorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it.\nI think this opens up 2 points worth discussing:\nAre there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other?\nDoes this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: \"Well, the person did not object or introduce change, so the person implied consent.\"\nWill a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 05. December 2021, 15:52\n\n\nWeekly hand in from the Seminar: Soziale Erkenntnistheorie\nOn Fricker: Epistemic Injustice\n\n\t\n\t\tNote\n\tSource Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007.\nPublication\n\n\n\nWorin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?\n\nInferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist.\nDies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten.\nEine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.\n\nFormulieren Sie jeweils einen Einwand gegen beide Theorien.\n\nWir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?\n\nWorin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.\n\nDoxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch.\nFrickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen.\nIch lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on 05.01.2021\n\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/political-violence/","title":"Political Violence","description":null,"body":"Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin\nOn Dorlin\n\n\t\n\t\tNote\n\tSource Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017.\nPublication (Not yet translated to English)\n\n\nFrom the seventh chapter in Dorlins \"Self-Defense\", I found the idea that safe spaces are actually prone to be counterproductive very strong.\nI think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one.\nIn so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile \"outside\" or other space.\nFurther, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for \"enforcing\" safety.\nDorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it.\nI think this opens up 2 points worth discussing:\nAre there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other?\nDoes this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: \"Well, the person did not object or introduce change, so the person implied consent.\"\nWill a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Sunday 05. December 2021, 15:52\n\n\nWeekly hand in from the Seminar: Soziale Erkenntnistheorie\nOn Fricker: Epistemic Injustice\n\n\t\n\t\tNote\n\tSource Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007.\nPublication\n\n\n\nWorin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?\n\nInferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist.\nDies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten.\nEine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.\n\nFormulieren Sie jeweils einen Einwand gegen beide Theorien.\n\nWir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?\n\nWorin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.\n\nDoxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch.\nFrickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen.\nIch lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on 05.01.2021\n\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/critical-epistemologies/","title":"Critical Epistemology","description":null,"body":"Forum entries from the Seminar: Critical Epistemologies\nOn Anderson: Institutions\n\n\t\n\t\tNote\n\tSource Text: Epistemic Justice as a Virtue of Social Institutions\nElizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173,\nDOI: 10.1080/02691728.2011.652211 Publication\n\n\nThe text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour.\nBut is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice?\nWell, maybe, assuming that:\n\nEveryone realizes their privilege,\nEveryone concludes that justice is the right goal,\nUpon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.\n\nI think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed.\nAnderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance.\nThe same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices.\nIs Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved.\nAnderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.\nI still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Tuesday 14. July 2020, 17:45\n\n\nOn Medina, the informant and the inquirer\n\n\t\n\t\tNote\n\tSource Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214\nPublication\n\n\nMy biggest takeaway here was that, as I tried to hint at in an earlier comment,\nWhenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another.\nVery roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations.\nAlso argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately.\nOverall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker.\nAlthough I was not convinced by the Fricker Text, I tend to think the strategy:\n\"When in doubt, give the subject full epistemic credibility\"\nIs a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Thursday 09. July 2020, 11:25\n\n\nOn Jaggar: Norms, Outlaw Emotions, and the Ideal Society\n\n\t\n\t\tNote\n\tSource Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185\nPublication\n\n\nI found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me.\nOn outlaw emotions:\nFirst, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it.\nOutlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change.\nJaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner.\nWhen we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic.\n“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.”\nTo me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms.\nThe idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest.\nAnother thing I found helpful is her reformulation of what norms do:\n“Dominant Norms tend to serve dominant interests”\ntil here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are.\nIs an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one?\nBut then, after that: \"Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men.\"\nThis was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm\nnot saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture \"White Men\" forming a group and collectively deciding on who to hate this coming season, Conceptually separating \"being oppressed\" and \"oppressing\" into phenomena\nwithout necessary inherent causal relation makes sense to me here.\n\n\t\n\t\tNote\n\tcreated by Aron Petau on Tuesday 23. June 2020, 18:52\n\n\n","path":null},{"url":"http://127.0.0.1:1111/blog/cad/","title":"3D Modeling and CAD","description":null,"body":"3D Modeling and CAD\nDesigning 3D Objects\nWhile learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.\nSince youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into.\nIn hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me.\nBelow you will find some of my designs.\nThe process is something that I enjoy a lot and wish to dive into deeper.\nBy trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with.\nI want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.\n\n\n\n\n\n\n\nCheck out more of my finished designs in the Prusaprinters (now Printables) Community\n\n My Printables Profile\n\n3D Scanning and Photogrammetry\nBesides coming up with new objects, incorporating the real world is also an interest of mine.\nInteraction with real objects and environments\nIn the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor.\nRecently, through work at the university I got access to a device with a lidar sensor and started having fun with it.\nSee some examples here:\n \n \nThis last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.\n \nPerspective\nWhat this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.\nI want more than designing figurines or wearables.\nI want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging.\nI fell in love with the idea of designing a toy system, inspired by Makeways on Kickstarter, I have already started adding my own parts to their set.\nI dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing.\nI would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics.\nOnce in Berlin, I would want to talk to the people at Kaffeform producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process.\nThe industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong.\nStill, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.\nI also credit huge parts of my exploration process into local recycling to the awesome people at Precious Plastic, who I will join over the summer to learn more about their system.\nI find it hard to write anything about CAD without connecting it directly to a manufacturing process.\nAnd I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.\nFor me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.\nSoftware that I have used and like\n\n AliceVision Meshroom\n Scaniverse\n My Sketchfab Profile\n 3D Live Scanner for Android\n\n","path":null},{"url":"http://127.0.0.1:1111/","title":"Home","description":null,"body":"\nWelcome\nto the online presence of Aron Petau.\nThis site is a collection of my thoughts and experiences.\nI hope you find something interesting here.\nThis Page is currently under construction.\nBroken links are to be expected.\n\n","path":null}] \ No newline at end of file diff --git a/public/sitemap.xml b/public/sitemap.xml deleted file mode 100644 index 904c905d..00000000 --- a/public/sitemap.xml +++ /dev/null @@ -1,718 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screen and (max-width: 720px){#buttons-container{position:static;flex-direction:row-reverse;margin-block-start:2rem}}#buttons-container summary,#buttons-container #go-to-top,#buttons-container #share,#buttons-container #issue{display:inline-block;transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:999px;background-color:var(--fg-muted-1);padding:.5rem;color:var(--fg-muted-4);line-height:0}#buttons-container summary:hover,#buttons-container #go-to-top:hover,#buttons-container #share:hover,#buttons-container #issue:hover{background-color:var(--fg-muted-2);color:var(--fg-muted-5)}#buttons-container summary:active,#buttons-container #go-to-top:active,#buttons-container #share:active,#buttons-container #issue:active{transform:var(--active)}#buttons-container summary .icon,#buttons-container #go-to-top .icon,#buttons-container #share .icon,#buttons-container #issue .icon{transition:var(--transition)}#buttons-container details{position:relative;box-shadow:none;border-radius:0;background-color:rgba(0,0,0,0);padding:0}#buttons-container details[open] summary~*{transform-origin:bottom right;animation:button-dropdown-open var(--transition)}:root[dir*=rtl] #buttons-container details[open] summary~*{transform-origin:bottom left;animation:button-dropdown-open-rtl var(--transition)}@keyframes button-dropdown-open{from{transform:scale(.5) translate(1rem, 1rem);opacity:0}}@keyframes button-dropdown-open-rtl{from{transform:scale(.5) translate(-1rem, 1rem);opacity:0}}#buttons-container details summary::before{display:none}#buttons-container summary+div{-webkit-backdrop-filter:var(--blur);display:flex;position:absolute;flex-direction:column;z-index:1;backdrop-filter:var(--blur);inset-block-end:0;inset-inline-end:3rem;box-shadow:var(--edge-highlight),var(--shadow-glass);border-radius:var(--rounded-corner);background-color:var(--glass-bg);padding:1rem;width:min(var(--container-width)/3,90vw - 3rem);max-height:50vh}@media only screen and (max-width: 720px){#buttons-container summary+div{inset-inline-end:2.5rem;width:min(var(--container-width)/3,90vw - 2.5rem)}}#buttons-container summary+div strong.title{color:var(--fg-muted-4)}#buttons-container summary+div div{--mask: linear-gradient( to bottom, transparent, black 1rem, black calc(100% - 1rem), transparent );-webkit-mask-image:var(--mask);flex:1;mask-image:var(--mask);margin:0 -1rem -1rem;padding:1rem;padding-block-start:0;overflow:auto}#buttons-container summary+div ol,#buttons-container summary+div ul{margin:0;padding-inline-start:.75rem;font-size:var(--font-size-small)}#buttons-container summary+div ol:first-child,#buttons-container summary+div ul:first-child{margin-block-start:.75rem}#buttons-container summary+div ol li::marker,#buttons-container summary+div ul li::marker{color:var(--fg-muted-5)}#buttons-container summary+div ol a,#buttons-container summary+div ul a{color:var(--fg-muted-5)}#buttons-container #toc .icon{-webkit-mask-image:var(--icon-toc);mask-image:var(--icon-toc)}:root[dir*=rtl] #buttons-container #toc .icon{transform:scaleX(-1)}#buttons-container #backlinks .icon{-webkit-mask-image:var(--icon-backlink);mask-image:var(--icon-backlink)}:root[dir*=rtl] #buttons-container #backlinks .icon{transform:scaleX(-1)}#buttons-container #backlinks summary+div{width:min(var(--container-width)/3,90vw - 5rem)}@media only screen and (max-width: 720px){#buttons-container #go-to-top{display:none}}#buttons-container #go-to-top .icon{-webkit-mask-image:var(--icon-top);mask-image:var(--icon-top)}#buttons-container #share .icon{-webkit-mask-image:var(--icon-share);mask-image:var(--icon-share)}#buttons-container #issue .icon{-webkit-mask-image:var(--icon-bug);mask-image:var(--icon-bug)}.buttons{display:flex;flex-direction:row;justify-content:space-between;margin-block-start:4rem}.buttons.centered{justify-content:space-around}.buttons a{text-decoration:none}.buttons button{appearance:none;cursor:pointer;border:none;font-family:inherit}.buttons button:disabled{cursor:not-allowed}.buttons button:disabled:hover{background-color:var(--fg-muted-1);color:var(--fg-muted-5)}.buttons button:disabled:active{transform:none}.buttons a,.buttons button{transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);padding:.75rem 1rem;color:var(--fg-muted-5);font-weight:bold;font-size:var(--font-size-small);line-height:1}.buttons a:hover,.buttons button:hover{background-color:var(--fg-muted-2);color:var(--fg-color)}.buttons a:active,.buttons button:active{transform:var(--active)}.buttons a.colored,.buttons button.colored{box-shadow:none;background-color:rgba(0,0,0,0);color:var(--accent-color)}.buttons a.colored:hover,.buttons button.colored:hover{box-shadow:var(--edge-highlight);background-color:var(--accent-color-alpha)}.buttons a.big,.buttons button.big{border-radius:999px;padding:1rem 1.5rem}pre,code,kbd,samp{font-family:var(--font-monospace-code)}code:not(pre code){box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner-small);background-color:var(--fg-muted-1);padding:.125rem .375rem;color:var(--red-fg);font-size:var(--font-size-small-em)}pre{margin:1rem 0 1rem;box-shadow:var(--edge-highlight),var(--shadow);border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);padding:1rem;max-width:100vw;overflow:auto;line-height:normal}pre table{box-shadow:none;border-radius:0;background-color:rgba(0,0,0,0);table-layout:auto;overflow:hidden}pre table tr:nth-child(even){background-color:rgba(0,0,0,0)}pre table tr th,pre table tr td{padding:0}pre table tr th{background-color:rgba(0,0,0,0);font-weight:normal}pre table td:nth-of-type(1){-webkit-user-select:none;user-select:none;text-align:center}pre mark{display:block;box-shadow:none;border-radius:0;background-color:var(--fg-muted-1);padding:0;color:var(--fg-color)}pre[data-linenos]{padding:1rem 0}#comments #qrcode{float:inline-end;transform-origin:right;box-sizing:content-box;margin-inline-start:1rem;margin-block-start:3rem;margin-block-end:0;background-color:#fff;padding:.75rem;width:7.8125rem;height:7.8125rem}:root[dir*=rtl] #comments #qrcode{transform-origin:left}@media only screen and (max-width: 720px){#comments #qrcode{display:none}}#comments .buttons{justify-content:start;gap:.25rem;margin-block-start:2rem}#comments .buttons #load-comments:disabled{--shimmer: rgb( from var(--accent-color) r g b / calc(var(--color-opacity) * 2) );animation:loading-shimmer var(--transition-long) ease-in-out alternate infinite;transition:none;background-image:linear-gradient(to right, var(--fg-muted-1) 50%, var(--shimmer) 75%, var(--fg-muted-1) 100%);background-size:200%;background-color:rgba(0,0,0,0)}#comments .buttons #load-comments:disabled:hover{background-color:rgba(0,0,0,0)}@keyframes loading-shimmer{to{background-position-x:-200%}}#comments #comments-wrapper{display:flex;flex-direction:column;gap:2rem;margin-block-start:2rem}#comments #comments-wrapper #comments-status{color:var(--fg-muted-4);font-weight:bold;font-size:var(--font-size-x-large);text-align:center}#comments #comments-wrapper .comment{display:grid;grid-template-columns:min-content;grid-template-areas:"avatar name " "avatar time " "avatar post " "...... media " "...... card " "...... interactions";column-gap:1rem;justify-items:start}#comments #comments-wrapper .comment.comment-reply{position:relative;border-radius:.25rem;border-inline-start:.25rem solid var(--fg-muted-2);padding-inline-start:1rem}#comments #comments-wrapper .comment.comment-reply:has(+.comment-reply){border-end-start-radius:0}#comments #comments-wrapper .comment.comment-reply+.comment-reply{margin-block-start:-2rem;border-start-start-radius:0;padding-block-start:2rem}#comments #comments-wrapper .comment .avatar-link{position:relative;grid-area:avatar;width:4rem;height:4rem}#comments #comments-wrapper .comment .avatar-link .avatar{transition:var(--transition);margin:0;background-size:cover;width:100%;height:100%}#comments #comments-wrapper .comment .avatar-link .avatar:hover{transform:rotate(10deg) var(--hover);border-radius:var(--rounded-corner)}#comments #comments-wrapper .comment .avatar-link .avatar:active{transform:var(--active)}#comments #comments-wrapper .comment .author{display:flex;grid-area:name;align-items:center;gap:.25rem;font-weight:bold}#comments #comments-wrapper .comment .author .instance{transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:999px;background-color:var(--fg-muted-1);padding:.375rem .75rem;color:var(--fg-muted-5);font-size:var(--font-size-small);line-height:1;text-decoration:none}#comments #comments-wrapper .comment .author .instance:hover{background-color:var(--fg-muted-5);color:var(--fg-contrast);text-decoration:none}#comments #comments-wrapper .comment .author .instance:active{transform:var(--active)}#comments #comments-wrapper .comment .author .instance.op{background-color:var(--accent-color-alpha);padding-inline-start:.4375rem;color:var(--accent-color)}#comments #comments-wrapper .comment .author .instance.op:hover{background-color:var(--accent-color);color:var(--contrast-color)}#comments #comments-wrapper .comment .author .instance.op:hover::before{background-color:var(--contrast-color)}#comments #comments-wrapper .comment .author .instance.op::before{-webkit-mask-image:var(--icon-verified);display:inline-block;vertical-align:-.1875rem;mask-image:var(--icon-verified);mask-size:cover;transition:var(--transition);margin-inline-end:.25rem;background-color:var(--accent-color);width:1rem;height:1rem;content:""}:root[dir*=rtl] #comments #comments-wrapper .comment .author .instance.op{padding:.375rem .5rem .375rem .75rem}#comments #comments-wrapper .comment .mention{display:inline-block;transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner-small);background-color:var(--accent-color-alpha);padding:.25rem .375rem;line-height:1;text-decoration:none}#comments #comments-wrapper .comment .mention:hover{background-color:var(--accent-color);color:var(--contrast-color)}#comments #comments-wrapper .comment .mention:active{transform:var(--active)}#comments #comments-wrapper .comment .mention.hashtag{background-color:var(--fg-muted-1);color:var(--fg-muted-5)}#comments #comments-wrapper .comment .mention.hashtag:hover{background-color:var(--fg-muted-5);color:var(--fg-contrast)}#comments #comments-wrapper .comment time{grid-area:time;margin-block-start:.5rem;font-size:var(--font-size-small)}#comments #comments-wrapper .comment time a{color:var(--fg-muted-5)}#comments #comments-wrapper .comment time a:after{background-color:var(--fg-muted-5)}#comments #comments-wrapper .comment details[open]{border-radius:var(--rounded-corner-small);background-image:linear-gradient(to right, rgba(0,0,0,0), rgba(0,0,0,0) .5rem, var(--fg-muted-1) .5rem, var(--fg-muted-1) calc(100% - .5rem), rgba(0,0,0,0) calc(100% - .5rem), rgba(0,0,0,0)),linear-gradient(to right, rgba(0,0,0,0), rgba(0,0,0,0) .5rem, var(--bg-color) .5rem, var(--bg-color) calc(100% - .5rem), rgba(0,0,0,0) calc(100% - .5rem), rgba(0,0,0,0)),repeating-linear-gradient(45deg, var(--contrast-color), var(--contrast-color) .25rem, var(--accent-color) .25rem, var(--accent-color) .5rem)}#comments #comments-wrapper .comment details[open] summary{border-radius:0;background-image:none}#comments #comments-wrapper .comment details summary{border-radius:var(--rounded-corner-small);background-image:linear-gradient(to right, rgba(0,0,0,0), rgba(0,0,0,0) .5rem, var(--fg-muted-1) .5rem, var(--fg-muted-1) calc(100% - .5rem), rgba(0,0,0,0) calc(100% - .5rem), rgba(0,0,0,0)),linear-gradient(to right, rgba(0,0,0,0), rgba(0,0,0,0) .5rem, var(--bg-color) .5rem, var(--bg-color) calc(100% - .5rem), rgba(0,0,0,0) calc(100% - .5rem), rgba(0,0,0,0)),repeating-linear-gradient(45deg, var(--contrast-color), var(--contrast-color) .25rem, var(--accent-color) .25rem, var(--accent-color) .5rem)}#comments #comments-wrapper .comment main{grid-area:post;margin:1rem 0 0;width:100%}#comments #comments-wrapper .comment main :first-child{margin-block-start:0}#comments #comments-wrapper .comment main :last-child{margin-block-end:0}#comments #comments-wrapper .comment .attachments{display:grid;grid-template-columns:repeat(auto-fit, minmax(16rem, 1fr));grid-area:media;gap:.5rem;margin-block-start:1rem}#comments #comments-wrapper .comment .attachments img,#comments #comments-wrapper .comment .attachments video{margin:0}#comments #comments-wrapper .comment .card{grid-area:card;transition:var(--transition);margin-block-start:1rem;width:min(var(--container-width)/2,100%);font-weight:normal;text-decoration:none}#comments #comments-wrapper .comment .card:hover:not(:active) img{transform:var(--hover);box-shadow:var(--edge-highlight),var(--shadow-raised);border-radius:var(--rounded-corner-small)}#comments #comments-wrapper .comment .card:hover:not(:active) figcaption{border-radius:var(--rounded-corner);background-color:var(--fg-muted-2)}#comments #comments-wrapper .comment .card:active{transform:var(--active)}#comments #comments-wrapper .comment .card figure{display:flex;flex-direction:column;gap:.25rem;margin:0}#comments #comments-wrapper .comment .card figure img{margin:0;border-radius:var(--rounded-corner) var(--rounded-corner) var(--rounded-corner-small) var(--rounded-corner-small);aspect-ratio:16/9;object-fit:cover}#comments #comments-wrapper .comment .card figure img+figcaption{border-radius:var(--rounded-corner-small) var(--rounded-corner-small) var(--rounded-corner) var(--rounded-corner)}#comments #comments-wrapper .comment .card figure figcaption{display:flex;flex-direction:column;gap:.25rem;transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);padding:1rem;color:var(--fg-color);font-size:var(--font-size-medium);text-align:start}#comments #comments-wrapper .comment .card figure figcaption p{margin:0;color:var(--fg-muted-5);font-size:var(--font-size-small)}#comments #comments-wrapper .comment footer{display:flex;grid-area:interactions;gap:.25rem;margin-block-start:1rem}#comments #comments-wrapper .comment footer .boosts,#comments #comments-wrapper .comment footer .faves{transition:var(--transition);border-radius:999px;background-color:rgba(0,0,0,0);padding:.5rem .75rem;padding-inline-start:.625rem;line-height:1;font-variant-numeric:tabular-nums;text-decoration:none}#comments #comments-wrapper .comment footer .boosts .icon,#comments #comments-wrapper .comment footer .faves .icon{vertical-align:-.125em;transition:var(--transition-longer);margin-inline-end:.25rem}#comments #comments-wrapper .comment footer .boosts:hover,#comments #comments-wrapper .comment footer .faves:hover{box-shadow:var(--edge-highlight);text-decoration:none}#comments #comments-wrapper .comment footer .boosts:active,#comments #comments-wrapper .comment footer .faves:active{transform:var(--active)}#comments #comments-wrapper .comment footer .boosts{color:var(--purple-fg)}#comments #comments-wrapper .comment footer .boosts:hover{background-color:var(--purple-bg)}#comments #comments-wrapper .comment footer .boosts:hover .icon{transform:rotate(180deg)}:root[dir*=rtl] #comments #comments-wrapper .comment footer .boosts:hover .icon{transform:scaleX(-1) rotate(180deg)}#comments #comments-wrapper .comment footer .boosts .icon{-webkit-mask-image:var(--icon-boosts);mask-image:var(--icon-boosts)}:root[dir*=rtl] #comments #comments-wrapper .comment footer .boosts .icon{transform:scaleX(-1)}#comments #comments-wrapper .comment footer .faves{color:var(--yellow-fg)}#comments #comments-wrapper .comment footer .faves:hover{background-color:var(--yellow-bg)}#comments #comments-wrapper .comment footer .faves:hover .icon{transform:rotate(72deg)}:root[dir*=rtl] #comments #comments-wrapper .comment footer .faves:hover .icon{transform:rotate(-72deg)}#comments #comments-wrapper .comment footer .faves .icon{-webkit-mask-image:var(--icon-star);mask-image:var(--icon-star)}.crt{margin:1rem 0 1rem;box-shadow:var(--edge-highlight),var(--shadow-glow);border-radius:var(--rounded-corner);background-image:radial-gradient(color-mix(in srgb, var(--accent-color) 30%, #000), color-mix(in srgb, var(--accent-color) 10%, #000) 80%, color-mix(in srgb, var(--accent-color) 5%, #000))}.crt pre{--text-shadow-1: hsl(from var(--accent-color) h s l / 0.5);--text-shadow-2: hsl(from var(--accent-color) h calc(s * 2) l);animation:flicker .25s alternate infinite;margin:0;box-shadow:none;background-color:rgba(0,0,0,0) !important;padding:1rem 1rem;color:var(--accent-color) !important;text-shadow:var(--text-shadow-1) 0 0 .25rem,var(--text-shadow-2) 0 0 .75rem}@keyframes flicker{25%{opacity:.95}50%{opacity:.85}75%{opacity:1}to{opacity:.9}}.scanlines{position:relative;overflow:hidden}.scanlines::before{display:block;position:absolute;z-index:1;animation:scanlines .1s linear infinite;inset:0;background-image:repeating-linear-gradient(to bottom, rgba(0,0,0,.25), rgba(0,0,0,.25) .125rem, rgba(0,0,0,0) .125rem, rgba(0,0,0,0) .25rem);pointer-events:none;content:""}@keyframes scanlines{to{background-position-y:.25rem}}.scanlines::after{--scanline-color: rgb(from var(--accent-color) r g b / 0.05);display:block;position:absolute;animation:scanline 5s linear infinite;inset:0;background-image:linear-gradient(to bottom, rgba(0,0,0,0), var(--scanline-color) 16rem);background-size:auto 16rem;background-repeat:no-repeat;background-position-y:-16rem;pointer-events:none;content:""}@keyframes scanline{to{background-position-y:calc(100% + 16rem)}}.cursor{animation:cursor-blink 1s infinite}@keyframes cursor-blink{50%{opacity:0}}.emoji{display:inline-block;vertical-align:bottom;transition:var(--transition);cursor:zoom-in;margin:0;box-shadow:none;border-radius:0;background-color:rgba(0,0,0,0);width:1.5em;height:1.5em}.emoji:hover{transform:scale(2)}a.external::after{-webkit-mask-image:var(--icon-external);display:inline-block;opacity:var(--dim-opacity);mask-image:var(--icon-external);mask-size:cover;margin-inline-start:.25rem;background-color:currentColor;width:max(.75rem,.75em);height:max(.75rem,.75em);content:""}:root[dir*=rtl] a.external::after{transform:scaleX(-1)}h1 a:has(.icon.feed){color:currentColor}h1 .icon.feed{-webkit-mask-image:var(--icon-feed);vertical-align:-.375rem;mask-image:var(--icon-feed);margin-inline-start:.5rem;width:1em;height:1em}#site-footer{grid-area:footer;margin-block-end:2rem;text-align:center}#site-footer nav{display:inline-block;margin:0 auto 1rem;box-shadow:var(--edge-highlight);border-radius:1.375rem;background-color:var(--fg-muted-1);padding:.25rem;max-width:90%}#site-footer nav ul{display:flex;flex-wrap:wrap;justify-content:center;align-items:center;gap:.25rem;margin:0;padding:0}#site-footer nav li{display:flex;margin:0;padding:0;list-style:none}@media only screen and (max-width: 480px){#site-footer nav li{flex:0 0 100%}}#site-footer nav a{flex:1;transition:var(--transition);border-radius:999px;padding:.375rem .75rem;color:var(--fg-muted-4);text-align:center;text-decoration:none}#site-footer nav a.active{box-shadow:var(--edge-highlight);background-color:var(--accent-color-alpha);color:var(--accent-color)}#site-footer nav a.active:hover{background-color:var(--accent-color);color:var(--contrast-color)}#site-footer nav a:hover{box-shadow:var(--edge-highlight);background-color:var(--fg-muted-1);color:var(--fg-muted-5)}#site-footer nav a:active{transform:var(--active)}#site-footer #socials{display:flex;flex-wrap:wrap;justify-content:center;gap:.5rem;margin:1rem auto 0;padding:0}#site-footer #socials li{margin:0;padding:0;list-style:none}#site-footer #socials a{display:block;transition:var(--transition);border-radius:999px;padding:.5rem;color:var(--fg-muted-4);line-height:0}#site-footer #socials a:hover{box-shadow:var(--edge-highlight);background-color:var(--fg-muted-1);color:var(--fg-muted-5)}#site-footer #socials a:active{transform:var(--active)}#site-footer #socials a .icon{-webkit-mask-image:var(--icon);mask-image:var(--icon);transition:var(--transition);width:1.5rem;height:1.5rem}#site-footer #socials a span{display:none}#site-footer p{margin:1rem auto}#site-footer .link{display:inline-block;transition:var(--transition);box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner-small);background-color:var(--accent-color-alpha);padding:.25rem .375rem;line-height:1;text-decoration:none}#site-footer .link:hover{background-color:var(--accent-color);color:var(--contrast-color)}#site-footer .link:active{transform:var(--active)}.footnotes-list p{margin-block-start:0;margin-block-end:0}*{box-sizing:border-box}:root{scroll-behavior:smooth;scrollbar-color:var(--accent-color) rgba(0,0,0,0);accent-color:var(--accent-color);font-size:16px}body{text-wrap:pretty;display:grid;grid-template-rows:auto minmax(auto, 1fr) auto;grid-template-areas:"nav" "main" "footer";margin:0;background-color:var(--bg-color);min-height:100vh;color:var(--fg-color);line-height:1.5;font-family:var(--font-system-ui),var(--font-emoji);overflow-wrap:break-word}body:has(#sidebar){grid-template-columns:1fr min(var(--container-width),90%) 1fr;grid-template-areas:"nav nav nav" "sidebar main ." "footer footer footer"}@media only screen and (max-width: 1200px){body:has(#sidebar){grid-template-areas:"nav nav nav" ". sidebar ." ". main ." "footer footer footer"}}::selection{background-color:var(--accent-color);color:var(--contrast-color)}:target:not(#main-content){transition:all var(--transition),scroll-margin-block-start 0s;scroll-margin-block-start:15vh;color:var(--accent-color);text-shadow:var(--text-shadow-glow)}:focus-visible{animation:focus-in var(--transition);outline:.125rem solid var(--accent-color);outline-offset:.125rem}@supports not selector(:focus-visible){:focus{animation:focus-in var(--transition);outline:.125rem solid var(--accent-color);outline-offset:.125rem}}@keyframes focus-in{from{outline:.5rem solid rgba(0,0,0,0);outline-offset:.25rem}}main{margin:4.25rem auto 4rem;width:min(var(--container-width),90%)}#sidebar{display:flex;position:sticky;top:0;grid-area:sidebar;opacity:.2;transition:var(--transition);height:100vh}#sidebar:hover{opacity:1}@media only screen and (max-width: 1200px){#sidebar{position:static;opacity:1;margin-block-start:4.25rem;margin-block-end:-4.25rem;padding:0;height:auto}}#sidebar>div{--mask: linear-gradient(to bottom, transparent, black 1rem, black calc(100% - 1rem), transparent);-webkit-mask-image:var(--mask);mask-image:var(--mask);padding:1rem;overflow:auto}#sidebar+main{grid-area:main;margin:0;margin-block-start:4.25rem;margin-block-end:4rem;width:auto}@media (prefers-reduced-motion){*,*::before,*::after{animation-duration:0s !important;transition-duration:0s !important}}.hidden{display:none;visibility:hidden}i.icon{display:inline-block;mask-size:cover;background-color:currentColor;width:1rem;height:1rem;font-style:normal;font-variant:normal;line-height:0;text-rendering:auto}iframe{display:block;margin:1rem auto;box-shadow:var(--edge-highlight),var(--shadow);border:none;border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);width:100%;max-width:100%}iframe.mastodon-embed{aspect-ratio:3/4;width:min(var(--container-width)/2,100%)}iframe.vimeo-embed,iframe.youtube-embed{aspect-ratio:16/9}iframe:fullscreen{box-shadow:none;border-radius:0}iframe:-webkit-full-screen{box-shadow:none;border-radius:0}input[type=radio],input[type=checkbox],input[type=color]{position:relative;appearance:none;transition:var(--transition);cursor:pointer;border:.15rem solid 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auto;box-shadow:var(--edge-highlight),var(--shadow);border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);max-width:100%}img.full,img[src*="#full"],video.full,video[src*="#full"]{width:100%}img.full-bleed,img[src*="#full-bleed"],video.full-bleed,video[src*="#full-bleed"]{margin-inline-start:calc((-100vw + 100%)/2);margin-inline-end:calc((-100vw + 100%)/2);width:100vw;max-width:100vw}img.start,img.end,img[src*="#start"],img[src*="#end"],video.start,video.end,video[src*="#start"],video[src*="#end"]{margin:0;width:30%}@media only screen and (max-width: 720px){img.start,img.end,img[src*="#start"],img[src*="#end"],video.start,video.end,video[src*="#start"],video[src*="#end"]{float:none;margin-inline-start:0;margin-inline-end:0;margin-block-start:1rem;margin-block-end:1rem;width:100%}}img.start,img[src*="#start"],video.start,video[src*="#start"]{float:inline-start;transform-origin:left;margin-inline-end:1rem}:root[dir*=rtl] img.start,:root[dir*=rtl] 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var(--rounded-corner));filter:blur(1rem)}img.spoiler:hover,img.spoiler:active,img[src*="#spoiler"]:hover,img[src*="#spoiler"]:active,video.spoiler:hover,video.spoiler:active,video[src*="#spoiler"]:hover,video[src*="#spoiler"]:active{opacity:1;clip-path:inset(-.75rem -.75rem -.75rem -.75rem round var(--rounded-corner-small));filter:none}img.spoiler.solid,img.spoiler[src*="#solid"],img[src*="#spoiler"].solid,img[src*="#spoiler"][src*="#solid"],video.spoiler.solid,video.spoiler[src*="#solid"],video[src*="#spoiler"].solid,video[src*="#spoiler"][src*="#solid"]{clip-path:none;filter:brightness(0) contrast(.5);box-shadow:none}img.spoiler.solid:hover,img.spoiler.solid:active,img.spoiler[src*="#solid"]:hover,img.spoiler[src*="#solid"]:active,img[src*="#spoiler"].solid:hover,img[src*="#spoiler"].solid:active,img[src*="#spoiler"][src*="#solid"]:hover,img[src*="#spoiler"][src*="#solid"]:active,video.spoiler.solid:hover,video.spoiler.solid:active,video.spoiler[src*="#solid"]:hover,video.spoiler[src*="#solid"]:active,video[src*="#spoiler"].solid:hover,video[src*="#spoiler"].solid:active,video[src*="#spoiler"][src*="#solid"]:hover,video[src*="#spoiler"][src*="#solid"]:active{filter:none}img{transition:var(--transition-longer)}img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji){cursor:zoom-in}img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji):hover{position:relative;transform:var(--hover);z-index:1;box-shadow:var(--edge-highlight),var(--shadow-raised);border-radius:var(--rounded-corner-small)}img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).start:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).end:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#start"]:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#end"]:hover{transform:scale(2)}@media only screen and (max-width: 720px){img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).start,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).end,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#start"],img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#end"]{transform-origin:center}img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).start:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).end:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#start"]:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#end"]:hover{transform:var(--hover)}}img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji).transparent:hover,img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"],.emoji)[src*="#transparent"]:hover{box-shadow:none}a img:not(.no-hover,.full-bleed,[src*="#no-hover"],[src*="#full-bleed"]){cursor:pointer}video:fullscreen{box-shadow:none;border-radius:0}video:-webkit-full-screen{box-shadow:none;border-radius:0}#handle{position:fixed;z-index:999;transition:var(--transition);margin:0 auto;inset-block-start:0;inset-inline-end:0;inset-inline-start:0;width:min(var(--container-width),90%);height:4.25rem}#handle::before{position:absolute;transition:var(--transition);margin:0 auto;inset-block-start:.5rem;inset-inline-end:0;inset-inline-start:0;box-shadow:var(--edge-highlight);border-radius:999px;background-color:var(--accent-color);width:min(var(--container-width)/4,100%);height:.5rem;content:""}#handle:hover::before,#handle:has(+#site-nav:hover)::before,#handle:has(+#site-nav *:focus-visible,+#site-nav *:focus)::before{transform:translateY(-1rem) scale(.5);opacity:0}#handle:hover+#site-nav,#handle+#site-nav:hover,#handle+#site-nav:has(*:focus-visible,*:focus){transform:none;opacity:1;pointer-events:auto}#handle:hover+#site-nav::before,#handle+#site-nav:hover::before,#handle+#site-nav:has(*:focus-visible,*:focus)::before{-webkit-backdrop-filter:var(--blur);backdrop-filter:var(--blur)}#handle+#site-nav{position:fixed;transform:translateY(-1rem) scale(.5);transform-origin:top;opacity:0;transition:var(--transition);margin:0 auto;width:max-content;pointer-events:none}#handle+#site-nav::before{-webkit-backdrop-filter:saturate(1) blur(0);backdrop-filter:saturate(1) blur(0);transition:var(--transition)}#site-nav{position:sticky;grid-area:nav;z-index:999;margin:1rem auto 0;inset-block-start:1rem;inset-inline-end:0;inset-inline-start:0;border-radius:1.625rem;max-width:min(var(--container-width),90%)}@media only screen and (max-width: 480px){#site-nav{position:relative;margin:0 auto}}#site-nav::before{-webkit-backdrop-filter:var(--blur);position:absolute;z-index:-1;backdrop-filter:var(--blur);inset:0;box-shadow:var(--edge-highlight),var(--shadow-glass);border-radius:1.625rem;background-color:var(--glass-bg);content:""}#site-nav nav{padding:.5rem}#site-nav nav>a{-webkit-backdrop-filter:var(--blur);position:absolute;left:50%;transform:translateX(-50%);opacity:0;z-index:999;backdrop-filter:var(--blur);transition:var(--transition);inset-block-start:0;box-shadow:var(--edge-highlight),var(--shadow-glass);border-radius:999px;background-color:var(--glass-bg);padding:.625rem .75rem;pointer-events:none;line-height:1;text-decoration:none}#site-nav nav>a:focus{opacity:1;inset-block-start:calc(100% + .5rem)}#site-nav nav ul{display:flex;flex-wrap:wrap;justify-content:center;align-items:center;gap:.25rem;margin:0;padding:0}#site-nav nav li{display:flex;margin:0;padding:0;list-style:none}@media only screen and (max-width: 480px){#site-nav nav li:not(:has(.circle)){flex:0 0 100%}}#site-nav nav a,#site-nav nav summary{flex:1;transition:var(--transition);box-shadow:none;border-radius:999px;background-color:rgba(0,0,0,0);padding:.625rem .75rem;font-weight:bold;line-height:1;list-style:none;text-align:center;text-decoration:none}#site-nav nav a.active{box-shadow:var(--edge-highlight);background-color:var(--accent-color-alpha);color:var(--accent-color)}#site-nav nav a.active:hover{background-color:var(--accent-color);color:var(--contrast-color)}#site-nav nav #home a{color:var(--fg-muted-5);font-weight:800}#site-nav nav #home a:hover{color:var(--fg-color)}#site-nav nav #home a.active{color:var(--accent-color)}#site-nav nav #home a.active:hover{color:var(--contrast-color)}#site-nav nav #home a .icon{-webkit-mask-image:var(--icon-home);vertical-align:-.125em;mask-image:var(--icon-home);transition:var(--transition);margin-inline-end:.25rem}#site-nav nav .divider{align-self:stretch;margin:0 .25rem;background-color:var(--fg-muted-2);width:max(1px,.0625em)}@media only screen and (max-width: 480px){#site-nav nav .divider{display:none}}#site-nav nav a,#site-nav nav #search button,#site-nav nav #language-switcher summary,#site-nav nav #theme-switcher summary,#site-nav nav #theme-switcher button,#site-nav nav summary{color:var(--fg-muted-4)}#site-nav nav a:hover,#site-nav nav #search button:hover,#site-nav nav #language-switcher summary:hover,#site-nav nav #theme-switcher summary:hover,#site-nav nav #theme-switcher button:hover,#site-nav nav summary:hover{box-shadow:var(--edge-highlight);background-color:var(--fg-muted-1);color:var(--fg-muted-5)}#site-nav nav a:active,#site-nav nav #search button:active,#site-nav nav #language-switcher summary:active,#site-nav nav #theme-switcher summary:active,#site-nav nav #theme-switcher button:active,#site-nav nav summary:active{transform:var(--active)}#site-nav nav .circle{padding:.625rem .625rem;line-height:0}#site-nav nav .circle::before{display:none}#site-nav nav .circle .icon{vertical-align:-.125em;transition:var(--transition)}#site-nav nav button{appearance:none;transition:var(--transition);cursor:pointer;border:none;border-radius:999px;background-color:rgba(0,0,0,0);font-size:var(--font-size-medium)}#site-nav nav details{display:flex;position:relative;flex:1;box-shadow:none;border-radius:0;background-color:rgba(0,0,0,0);padding:0}#site-nav nav details[open] ul{animation:dropdown-open var(--transition)}@keyframes dropdown-open{from{transform:scale(.5) translate(-50%, -1rem);opacity:0}}#site-nav nav details ul{-webkit-backdrop-filter:var(--blur);position:absolute;left:50%;flex-direction:column;transform:translateX(-50%);transform-origin:top left;z-index:1;backdrop-filter:var(--blur);inset-block-start:3.25rem;box-shadow:var(--edge-highlight),var(--shadow-glass);border-radius:calc(var(--rounded-corner) + .25rem);background-color:var(--glass-bg);padding:.25rem}#site-nav nav details ul li{width:100%;white-space:nowrap}#site-nav nav details ul li a{border-radius:var(--rounded-corner);text-align:start}@media only screen and (max-width: 480px){#site-nav nav details:has(summary:not(.circle)) ul{inset-block-start:2.75rem}}#site-nav nav #search .icon{-webkit-mask-image:var(--icon-search);mask-image:var(--icon-search)}:root[dir*=rtl] #site-nav nav #search .icon{transform:scaleX(-1)}#site-nav nav #feed .icon{-webkit-mask-image:var(--icon-feed);mask-image:var(--icon-feed)}:root[dir*=rtl] #site-nav nav #feed .icon{transform:scaleX(-1)}#site-nav nav #repo .icon{-webkit-mask-image:var(--icon-git);mask-image:var(--icon-git)}#site-nav nav #language-switcher .icon{-webkit-mask-image:var(--icon-languages);mask-image:var(--icon-languages)}#site-nav nav #theme-switcher ul{flex-direction:row;flex-wrap:nowrap;border-radius:999px}#site-nav nav #theme-switcher .active{box-shadow:var(--edge-highlight);background-color:var(--accent-color-alpha);color:var(--accent-color)}#site-nav nav #theme-switcher .active:hover{background-color:var(--accent-color);color:var(--contrast-color)}#site-nav nav #theme-switcher #theme-system .icon,#site-nav nav #theme-switcher .icon{-webkit-mask-image:var(--icon-theme-system);mask-image:var(--icon-theme-system)}:root[dir*=rtl] #site-nav nav #theme-switcher #theme-system .icon,:root[dir*=rtl] #site-nav nav #theme-switcher .icon{transform:scaleX(-1)}#site-nav nav #theme-switcher #theme-light .icon,#site-nav nav #theme-switcher .icon.light{-webkit-mask-image:var(--icon-theme-light);mask-image:var(--icon-theme-light)}#site-nav nav #theme-switcher #theme-dark .icon,#site-nav nav #theme-switcher .icon.dark{-webkit-mask-image:var(--icon-theme-dark);mask-image:var(--icon-theme-dark)}:root[dir*=rtl] #site-nav nav #theme-switcher #theme-dark .icon,:root[dir*=rtl] #site-nav nav #theme-switcher .icon.dark{transform:scaleX(-1)}#site-nav #search-container{transform:scale(.5) translateY(-2.75rem);opacity:0;transition:var(--transition);padding:0 .5rem 0;height:0;pointer-events:none}#site-nav #search-container.active{transform:none;opacity:1;padding:0 .5rem .5rem;height:2.75rem;pointer-events:all}#site-nav #search-bar{box-shadow:var(--edge-highlight);border:none;border-radius:999px;background:var(--fg-muted-1);padding:0 .75rem;width:100%;height:2.25rem;color:inherit;font-size:var(--font-size-medium)}#site-nav #search-bar::placeholder{opacity:1;color:var(--fg-muted-4)}#site-nav #search-results-container{-webkit-backdrop-filter:var(--blur);display:flex;position:absolute;backdrop-filter:var(--blur);inset-block-start:calc(100% + .5rem);inset-inline-start:0;box-shadow:var(--edge-highlight),var(--shadow-glass);border-radius:calc(var(--rounded-corner) + .5rem);background-color:var(--glass-bg);width:100%;max-height:50vh}#site-nav #search-results{--mask: linear-gradient(to bottom, transparent, black 1rem, black calc(100% - 1rem), transparent);-webkit-mask-image:var(--mask);display:none;flex:1;flex-direction:column;gap:.5rem;mask-image:var(--mask);padding:.5rem;overflow:auto}#site-nav #search-results .item{display:inline-flex;flex-direction:column;box-shadow:var(--edge-highlight);border-radius:var(--rounded-corner);background-color:var(--fg-muted-1);padding:.5rem}#site-nav #search-results .item a{width:fit-content}#site-nav #search-results .item a::after{content:" →"}:root[dir*=rtl] #site-nav #search-results .item a::after{content:" ←"}#site-nav #search-results .item span{color:var(--fg-muted-5)}#site-nav #search-results .item span:first-of-type,#site-nav #search-results .item span.more-matches{margin-block-start:.5rem;border-block-start:max(1px,.0625rem) solid var(--fg-muted-2);padding-block-start:.25rem}#site-nav #search-results .item span.more-matches{font-size:var(--font-size-small)}#site-nav #search-results .item span 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-.z-variable.z-other.z-readwrite.z-js, .z-variable.z-other.z-object.z-js, .z-variable.z-other.z-constant.z-js { - color: #657b83; -} diff --git a/public/tags/1st-person/atom.xml b/public/tags/1st-person/atom.xml deleted file mode 100644 index d1cc65e4..00000000 --- a/public/tags/1st-person/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - 1st person - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/1st-person/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/1st-person/index.html b/public/tags/1st-person/index.html deleted file mode 100644 index 60d11afe..00000000 --- a/public/tags/1st-person/index.html +++ /dev/null @@ -1,2 +0,0 @@ -1st person - Aron Petau

Posts with tag “1st person”

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\ No newline at end of file diff --git a/public/tags/1st-person/page/1/index.html b/public/tags/1st-person/page/1/index.html deleted file mode 100644 index af2f7eea..00000000 --- a/public/tags/1st-person/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/1st-person/rss.xml b/public/tags/1st-person/rss.xml deleted file mode 100644 index 4dc41ecc..00000000 --- a/public/tags/1st-person/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - 1st person - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/2-player/atom.xml b/public/tags/2-player/atom.xml deleted file mode 100644 index 29c961d8..00000000 --- a/public/tags/2-player/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - 2 player - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/2-player/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/2-player/index.html b/public/tags/2-player/index.html deleted file mode 100644 index d12efc03..00000000 --- a/public/tags/2-player/index.html +++ /dev/null @@ -1,2 +0,0 @@ -2 player - Aron Petau

Posts with tag “2 player”

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\ No newline at end of file diff --git a/public/tags/2-player/page/1/index.html b/public/tags/2-player/page/1/index.html deleted file mode 100644 index 2f74871a..00000000 --- a/public/tags/2-player/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/2-player/rss.xml b/public/tags/2-player/rss.xml deleted file mode 100644 index e33b7f0a..00000000 --- a/public/tags/2-player/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - 2 player - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/3d-graphics/atom.xml b/public/tags/3d-graphics/atom.xml deleted file mode 100644 index dbf205ed..00000000 --- a/public/tags/3d-graphics/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - 3D graphics - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/3d-graphics/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/3d-graphics/index.html b/public/tags/3d-graphics/index.html deleted file mode 100644 index 05f1b84c..00000000 --- a/public/tags/3d-graphics/index.html +++ /dev/null @@ -1,2 +0,0 @@ -3D graphics - Aron Petau

Posts with tag “3D graphics”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/3d-graphics/rss.xml b/public/tags/3d-graphics/rss.xml deleted file mode 100644 index c6e2c97a..00000000 --- a/public/tags/3d-graphics/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - 3D graphics - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/3d-printing/atom.xml b/public/tags/3d-printing/atom.xml deleted file mode 100644 index ddb95ba9..00000000 --- a/public/tags/3d-printing/atom.xml +++ /dev/null @@ -1,149 +0,0 @@ - - - Aron Petau - 3D printing - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/3d-printing/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/3d-printing/index.html b/public/tags/3d-printing/index.html deleted file mode 100644 index 55d5e5fd..00000000 --- a/public/tags/3d-printing/index.html +++ /dev/null @@ -1,2 +0,0 @@ -3D printing - Aron Petau

Posts with tag “3D printing”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/3d-printing/rss.xml b/public/tags/3d-printing/rss.xml deleted file mode 100644 index 7bb47d79..00000000 --- a/public/tags/3d-printing/rss.xml +++ /dev/null @@ -1,134 +0,0 @@ - - - - Aron Petau - 3D printing - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/3rd-person/atom.xml b/public/tags/3rd-person/atom.xml deleted file mode 100644 index 7d0f2c5b..00000000 --- a/public/tags/3rd-person/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - 3rd person - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/3rd-person/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/3rd-person/index.html b/public/tags/3rd-person/index.html deleted file mode 100644 index e131cb7e..00000000 --- a/public/tags/3rd-person/index.html +++ /dev/null @@ -1,2 +0,0 @@ -3rd person - Aron Petau

Posts with tag “3rd person”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/3rd-person/rss.xml b/public/tags/3rd-person/rss.xml deleted file mode 100644 index 892fbdb0..00000000 --- a/public/tags/3rd-person/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - 3rd person - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/alison-jaggar/atom.xml b/public/tags/alison-jaggar/atom.xml deleted file mode 100644 index 200604de..00000000 --- a/public/tags/alison-jaggar/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - alison jaggar - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/alison-jaggar/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/alison-jaggar/index.html b/public/tags/alison-jaggar/index.html deleted file mode 100644 index 9e4dfa26..00000000 --- a/public/tags/alison-jaggar/index.html +++ /dev/null @@ -1,2 +0,0 @@ -alison jaggar - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/alison-jaggar/rss.xml b/public/tags/alison-jaggar/rss.xml deleted file mode 100644 index 68d3b3f0..00000000 --- a/public/tags/alison-jaggar/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - alison jaggar - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/archival-practices/atom.xml b/public/tags/archival-practices/atom.xml deleted file mode 100644 index 01a13f64..00000000 --- a/public/tags/archival-practices/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - archival practices - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/archival-practices/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/archival-practices/index.html b/public/tags/archival-practices/index.html deleted file mode 100644 index ea503cf5..00000000 --- a/public/tags/archival-practices/index.html +++ /dev/null @@ -1,2 +0,0 @@ -archival practices - Aron Petau

Posts with tag “archival practices”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/archival-practices/rss.xml b/public/tags/archival-practices/rss.xml deleted file mode 100644 index 6e52ef46..00000000 --- a/public/tags/archival-practices/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - archival practices - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/arduino/atom.xml b/public/tags/arduino/atom.xml deleted file mode 100644 index a0fab29f..00000000 --- a/public/tags/arduino/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - Arduino - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/arduino/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/arduino/index.html b/public/tags/arduino/index.html deleted file mode 100644 index 7913fd37..00000000 --- a/public/tags/arduino/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Arduino - Aron Petau

Posts with tag “Arduino”

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\ No newline at end of file diff --git a/public/tags/arduino/page/1/index.html b/public/tags/arduino/page/1/index.html deleted file mode 100644 index b06eb797..00000000 --- a/public/tags/arduino/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/arduino/rss.xml b/public/tags/arduino/rss.xml deleted file mode 100644 index dde53599..00000000 --- a/public/tags/arduino/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - Arduino - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/audiovisual-asynchrony/atom.xml b/public/tags/audiovisual-asynchrony/atom.xml deleted file mode 100644 index f48ec69d..00000000 --- a/public/tags/audiovisual-asynchrony/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - audiovisual asynchrony - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/audiovisual-asynchrony/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/audiovisual-asynchrony/index.html b/public/tags/audiovisual-asynchrony/index.html deleted file mode 100644 index 557ad5de..00000000 --- a/public/tags/audiovisual-asynchrony/index.html +++ /dev/null @@ -1,2 +0,0 @@ -audiovisual asynchrony - Aron Petau

Posts with tag “audiovisual asynchrony”

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\ No newline at end of file diff --git a/public/tags/audiovisual-asynchrony/page/1/index.html b/public/tags/audiovisual-asynchrony/page/1/index.html deleted file mode 100644 index d89c30c8..00000000 --- a/public/tags/audiovisual-asynchrony/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/audiovisual-asynchrony/rss.xml b/public/tags/audiovisual-asynchrony/rss.xml deleted file mode 100644 index 0a9dc912..00000000 --- a/public/tags/audiovisual-asynchrony/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - audiovisual asynchrony - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/autism/atom.xml b/public/tags/autism/atom.xml deleted file mode 100644 index 41f6799e..00000000 --- a/public/tags/autism/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - autism - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/autism/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/autism/index.html b/public/tags/autism/index.html deleted file mode 100644 index c0b62fb8..00000000 --- a/public/tags/autism/index.html +++ /dev/null @@ -1,2 +0,0 @@ -autism - Aron Petau

Posts with tag “autism”

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1 post in total

\ No newline at end of file diff --git a/public/tags/autism/page/1/index.html b/public/tags/autism/page/1/index.html deleted file mode 100644 index ab648dc6..00000000 --- a/public/tags/autism/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/autism/rss.xml b/public/tags/autism/rss.xml deleted file mode 100644 index e82c9b5f..00000000 --- a/public/tags/autism/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - autism - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/automatic/atom.xml b/public/tags/automatic/atom.xml deleted file mode 100644 index e49198a7..00000000 --- a/public/tags/automatic/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - automatic - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/automatic/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/automatic/index.html b/public/tags/automatic/index.html deleted file mode 100644 index 0718ef02..00000000 --- a/public/tags/automatic/index.html +++ /dev/null @@ -1,2 +0,0 @@ -automatic - Aron Petau

Posts with tag “automatic”

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\ No newline at end of file diff --git a/public/tags/automatic/page/1/index.html b/public/tags/automatic/page/1/index.html deleted file mode 100644 index 4a29092b..00000000 --- a/public/tags/automatic/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/automatic/rss.xml b/public/tags/automatic/rss.xml deleted file mode 100644 index 06bb5159..00000000 --- a/public/tags/automatic/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - automatic - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/c/atom.xml b/public/tags/c/atom.xml deleted file mode 100644 index 29a4fcfe..00000000 --- a/public/tags/c/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - C# - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/c/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/c/index.html b/public/tags/c/index.html deleted file mode 100644 index 0403a250..00000000 --- a/public/tags/c/index.html +++ /dev/null @@ -1,2 +0,0 @@ -C# - Aron Petau

Posts with tag “C#”

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1 post in total

\ No newline at end of file diff --git a/public/tags/c/page/1/index.html b/public/tags/c/page/1/index.html deleted file mode 100644 index dd46199c..00000000 --- a/public/tags/c/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/c/rss.xml b/public/tags/c/rss.xml deleted file mode 100644 index 2fcc0685..00000000 --- a/public/tags/c/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - C# - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/circular/atom.xml b/public/tags/circular/atom.xml deleted file mode 100644 index d9d90fa1..00000000 --- a/public/tags/circular/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - circular - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/circular/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/circular/index.html b/public/tags/circular/index.html deleted file mode 100644 index fbefa5ff..00000000 --- a/public/tags/circular/index.html +++ /dev/null @@ -1,2 +0,0 @@ -circular - Aron Petau

Posts with tag “circular”

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1 post in total

\ No newline at end of file diff --git a/public/tags/circular/page/1/index.html b/public/tags/circular/page/1/index.html deleted file mode 100644 index 046ff513..00000000 --- a/public/tags/circular/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/circular/rss.xml b/public/tags/circular/rss.xml deleted file mode 100644 index baadb94d..00000000 --- a/public/tags/circular/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - circular - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/collaborative-recycling/atom.xml b/public/tags/collaborative-recycling/atom.xml deleted file mode 100644 index 19b298ad..00000000 --- a/public/tags/collaborative-recycling/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - collaborative recycling - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/collaborative-recycling/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/collaborative-recycling/index.html b/public/tags/collaborative-recycling/index.html deleted file mode 100644 index 549c6dd4..00000000 --- a/public/tags/collaborative-recycling/index.html +++ /dev/null @@ -1,2 +0,0 @@ -collaborative recycling - Aron Petau

Posts with tag “collaborative recycling”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/collaborative-recycling/rss.xml b/public/tags/collaborative-recycling/rss.xml deleted file mode 100644 index ea6d23e1..00000000 --- a/public/tags/collaborative-recycling/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - collaborative recycling - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/collaborative/atom.xml b/public/tags/collaborative/atom.xml deleted file mode 100644 index d70aa07b..00000000 --- a/public/tags/collaborative/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - collaborative - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/collaborative/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/collaborative/index.html b/public/tags/collaborative/index.html deleted file mode 100644 index 7bc180e6..00000000 --- a/public/tags/collaborative/index.html +++ /dev/null @@ -1,2 +0,0 @@ -collaborative - Aron Petau

Posts with tag “collaborative”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/collaborative/rss.xml b/public/tags/collaborative/rss.xml deleted file mode 100644 index f11a10f0..00000000 --- a/public/tags/collaborative/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - collaborative - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/communication/atom.xml b/public/tags/communication/atom.xml deleted file mode 100644 index 2941dc85..00000000 --- a/public/tags/communication/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - communication - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/communication/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/communication/index.html b/public/tags/communication/index.html deleted file mode 100644 index 32b9d1f1..00000000 --- a/public/tags/communication/index.html +++ /dev/null @@ -1,2 +0,0 @@ -communication - Aron Petau

Posts with tag “communication”

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\ No newline at end of file diff --git a/public/tags/communication/page/1/index.html b/public/tags/communication/page/1/index.html deleted file mode 100644 index cce646e1..00000000 --- a/public/tags/communication/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/communication/rss.xml b/public/tags/communication/rss.xml deleted file mode 100644 index e06b1004..00000000 --- a/public/tags/communication/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - communication - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/cradle-to-cradle/atom.xml b/public/tags/cradle-to-cradle/atom.xml deleted file mode 100644 index 2df4348e..00000000 --- a/public/tags/cradle-to-cradle/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - cradle-to-cradle - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/cradle-to-cradle/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/cradle-to-cradle/index.html b/public/tags/cradle-to-cradle/index.html deleted file mode 100644 index 132874f8..00000000 --- a/public/tags/cradle-to-cradle/index.html +++ /dev/null @@ -1,2 +0,0 @@ -cradle-to-cradle - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/cradle-to-cradle/rss.xml b/public/tags/cradle-to-cradle/rss.xml deleted file mode 100644 index 004c8a72..00000000 --- a/public/tags/cradle-to-cradle/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - cradle-to-cradle - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/cyberpunk/atom.xml b/public/tags/cyberpunk/atom.xml deleted file mode 100644 index c56f713e..00000000 --- a/public/tags/cyberpunk/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - cyberpunk - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/cyberpunk/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/cyberpunk/index.html b/public/tags/cyberpunk/index.html deleted file mode 100644 index 91268028..00000000 --- a/public/tags/cyberpunk/index.html +++ /dev/null @@ -1,2 +0,0 @@ -cyberpunk - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/cyberpunk/rss.xml b/public/tags/cyberpunk/rss.xml deleted file mode 100644 index 7a710bd5..00000000 --- a/public/tags/cyberpunk/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - cyberpunk - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/data-collection/atom.xml b/public/tags/data-collection/atom.xml deleted file mode 100644 index 99122c4d..00000000 --- a/public/tags/data-collection/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - data collection - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/data-collection/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/data-collection/index.html b/public/tags/data-collection/index.html deleted file mode 100644 index 6a689e7a..00000000 --- a/public/tags/data-collection/index.html +++ /dev/null @@ -1,2 +0,0 @@ -data collection - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/data-collection/rss.xml b/public/tags/data-collection/rss.xml deleted file mode 100644 index e53ed080..00000000 --- a/public/tags/data-collection/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - data collection - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/data-viz/atom.xml b/public/tags/data-viz/atom.xml deleted file mode 100644 index 7b39552a..00000000 --- a/public/tags/data-viz/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - data viz - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/data-viz/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/data-viz/index.html b/public/tags/data-viz/index.html deleted file mode 100644 index fc90d0ae..00000000 --- a/public/tags/data-viz/index.html +++ /dev/null @@ -1,2 +0,0 @@ -data viz - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/data-viz/rss.xml b/public/tags/data-viz/rss.xml deleted file mode 100644 index 1d310eda..00000000 --- a/public/tags/data-viz/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - data viz - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/decentral/atom.xml b/public/tags/decentral/atom.xml deleted file mode 100644 index c09ecc04..00000000 --- a/public/tags/decentral/atom.xml +++ /dev/null @@ -1,157 +0,0 @@ - - - Aron Petau - decentral - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/decentral/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/decentral/index.html b/public/tags/decentral/index.html deleted file mode 100644 index 1dcc2473..00000000 --- a/public/tags/decentral/index.html +++ /dev/null @@ -1,2 +0,0 @@ -decentral - Aron Petau

Posts with tag “decentral”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/decentral/rss.xml b/public/tags/decentral/rss.xml deleted file mode 100644 index e422caa5..00000000 --- a/public/tags/decentral/rss.xml +++ /dev/null @@ -1,142 +0,0 @@ - - - - Aron Petau - decentral - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/democratic/atom.xml b/public/tags/democratic/atom.xml deleted file mode 100644 index 67e0a0b6..00000000 --- a/public/tags/democratic/atom.xml +++ /dev/null @@ -1,157 +0,0 @@ - - - Aron Petau - democratic - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/democratic/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/democratic/index.html b/public/tags/democratic/index.html deleted file mode 100644 index 08be9019..00000000 --- a/public/tags/democratic/index.html +++ /dev/null @@ -1,2 +0,0 @@ -democratic - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/democratic/rss.xml b/public/tags/democratic/rss.xml deleted file mode 100644 index 3db357c0..00000000 --- a/public/tags/democratic/rss.xml +++ /dev/null @@ -1,142 +0,0 @@ - - - - Aron Petau - democratic - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/design-for-printing/atom.xml b/public/tags/design-for-printing/atom.xml deleted file mode 100644 index b967e47b..00000000 --- a/public/tags/design-for-printing/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - design for printing - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/design-for-printing/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/design-for-printing/index.html b/public/tags/design-for-printing/index.html deleted file mode 100644 index a0894ce1..00000000 --- a/public/tags/design-for-printing/index.html +++ /dev/null @@ -1,2 +0,0 @@ -design for printing - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/design-for-printing/rss.xml b/public/tags/design-for-printing/rss.xml deleted file mode 100644 index c79b01f5..00000000 --- a/public/tags/design-for-printing/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - design for printing - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/electricity/atom.xml b/public/tags/electricity/atom.xml deleted file mode 100644 index 88b7a776..00000000 --- a/public/tags/electricity/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - electricity - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/electricity/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/electricity/index.html b/public/tags/electricity/index.html deleted file mode 100644 index e06ea2b5..00000000 --- a/public/tags/electricity/index.html +++ /dev/null @@ -1,2 +0,0 @@ -electricity - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/electricity/rss.xml b/public/tags/electricity/rss.xml deleted file mode 100644 index fb9d541a..00000000 --- a/public/tags/electricity/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - electricity - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/elizabeth-anderson/atom.xml b/public/tags/elizabeth-anderson/atom.xml deleted file mode 100644 index 1748c62e..00000000 --- a/public/tags/elizabeth-anderson/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - elizabeth anderson - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/elizabeth-anderson/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/elizabeth-anderson/index.html b/public/tags/elizabeth-anderson/index.html deleted file mode 100644 index 47103e26..00000000 --- a/public/tags/elizabeth-anderson/index.html +++ /dev/null @@ -1,2 +0,0 @@ -elizabeth anderson - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/elizabeth-anderson/rss.xml b/public/tags/elizabeth-anderson/rss.xml deleted file mode 100644 index 77b8b462..00000000 --- a/public/tags/elizabeth-anderson/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - elizabeth anderson - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/elsa-dorlin/atom.xml b/public/tags/elsa-dorlin/atom.xml deleted file mode 100644 index bc17ecea..00000000 --- a/public/tags/elsa-dorlin/atom.xml +++ /dev/null @@ -1,440 +0,0 @@ - - - Aron Petau - elsa dorlin - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/elsa-dorlin/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/elsa-dorlin/index.html b/public/tags/elsa-dorlin/index.html deleted file mode 100644 index 0a7a303c..00000000 --- a/public/tags/elsa-dorlin/index.html +++ /dev/null @@ -1,2 +0,0 @@ -elsa dorlin - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/elsa-dorlin/rss.xml b/public/tags/elsa-dorlin/rss.xml deleted file mode 100644 index 4312015f..00000000 --- a/public/tags/elsa-dorlin/rss.xml +++ /dev/null @@ -1,416 +0,0 @@ - - - - Aron Petau - elsa dorlin - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/energy/atom.xml b/public/tags/energy/atom.xml deleted file mode 100644 index 1e6f43d5..00000000 --- a/public/tags/energy/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - energy - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/energy/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/energy/index.html b/public/tags/energy/index.html deleted file mode 100644 index c1809505..00000000 --- a/public/tags/energy/index.html +++ /dev/null @@ -1,2 +0,0 @@ -energy - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/energy/rss.xml b/public/tags/energy/rss.xml deleted file mode 100644 index 45909a34..00000000 --- a/public/tags/energy/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - energy - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/engineering/atom.xml b/public/tags/engineering/atom.xml deleted file mode 100644 index d2ba0d97..00000000 --- a/public/tags/engineering/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - engineering - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/engineering/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/engineering/index.html b/public/tags/engineering/index.html deleted file mode 100644 index 58f3ad4b..00000000 --- a/public/tags/engineering/index.html +++ /dev/null @@ -1,2 +0,0 @@ -engineering - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/engineering/rss.xml b/public/tags/engineering/rss.xml deleted file mode 100644 index 4a7385d3..00000000 --- a/public/tags/engineering/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - engineering - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/environment/atom.xml b/public/tags/environment/atom.xml deleted file mode 100644 index 30bcef93..00000000 --- a/public/tags/environment/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - environment - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/environment/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/environment/index.html b/public/tags/environment/index.html deleted file mode 100644 index 1dfeb5ab..00000000 --- a/public/tags/environment/index.html +++ /dev/null @@ -1,2 +0,0 @@ -environment - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/environment/rss.xml b/public/tags/environment/rss.xml deleted file mode 100644 index 7bfb5be0..00000000 --- a/public/tags/environment/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - environment - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/epistemology/atom.xml b/public/tags/epistemology/atom.xml deleted file mode 100644 index 5bc32c70..00000000 --- a/public/tags/epistemology/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - epistemology - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/epistemology/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/epistemology/index.html b/public/tags/epistemology/index.html deleted file mode 100644 index 7df6a369..00000000 --- a/public/tags/epistemology/index.html +++ /dev/null @@ -1,2 +0,0 @@ -epistemology - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/epistemology/rss.xml b/public/tags/epistemology/rss.xml deleted file mode 100644 index 9d887ca5..00000000 --- a/public/tags/epistemology/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - epistemology - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/ethics/atom.xml b/public/tags/ethics/atom.xml deleted file mode 100644 index ca37e1cf..00000000 --- a/public/tags/ethics/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - ethics - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/ethics/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/ethics/index.html b/public/tags/ethics/index.html deleted file mode 100644 index 151cfc0e..00000000 --- a/public/tags/ethics/index.html +++ /dev/null @@ -1,2 +0,0 @@ -ethics - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/ethics/rss.xml b/public/tags/ethics/rss.xml deleted file mode 100644 index aa1f346e..00000000 --- a/public/tags/ethics/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - ethics - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/feminism/atom.xml b/public/tags/feminism/atom.xml deleted file mode 100644 index 9efabf3f..00000000 --- a/public/tags/feminism/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - feminism - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/feminism/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/feminism/index.html b/public/tags/feminism/index.html deleted file mode 100644 index 1f77525f..00000000 --- a/public/tags/feminism/index.html +++ /dev/null @@ -1,2 +0,0 @@ -feminism - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/feminism/rss.xml b/public/tags/feminism/rss.xml deleted file mode 100644 index 455ba638..00000000 --- a/public/tags/feminism/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - feminism - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/filament/atom.xml b/public/tags/filament/atom.xml deleted file mode 100644 index 1763a211..00000000 --- a/public/tags/filament/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - filament - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/filament/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/filament/index.html b/public/tags/filament/index.html deleted file mode 100644 index 30e84e5c..00000000 --- a/public/tags/filament/index.html +++ /dev/null @@ -1,2 +0,0 @@ -filament - Aron Petau

Posts with tag “filament”

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1 post in total

\ No newline at end of file diff --git a/public/tags/filament/page/1/index.html b/public/tags/filament/page/1/index.html deleted file mode 100644 index f47cbbac..00000000 --- a/public/tags/filament/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/filament/rss.xml b/public/tags/filament/rss.xml deleted file mode 100644 index 1c5ccd05..00000000 --- a/public/tags/filament/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - filament - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/filastruder/atom.xml b/public/tags/filastruder/atom.xml deleted file mode 100644 index 34da265c..00000000 --- a/public/tags/filastruder/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - filastruder - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/filastruder/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/filastruder/index.html b/public/tags/filastruder/index.html deleted file mode 100644 index 75d822e4..00000000 --- a/public/tags/filastruder/index.html +++ /dev/null @@ -1,2 +0,0 @@ -filastruder - Aron Petau

Posts with tag “filastruder”

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\ No newline at end of file diff --git a/public/tags/filastruder/page/1/index.html b/public/tags/filastruder/page/1/index.html deleted file mode 100644 index 5a4aad64..00000000 --- a/public/tags/filastruder/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/filastruder/rss.xml b/public/tags/filastruder/rss.xml deleted file mode 100644 index 39c58299..00000000 --- a/public/tags/filastruder/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - filastruder - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/francois-ewald/atom.xml b/public/tags/francois-ewald/atom.xml deleted file mode 100644 index 5d77afc2..00000000 --- a/public/tags/francois-ewald/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - francois ewald - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/francois-ewald/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/francois-ewald/index.html b/public/tags/francois-ewald/index.html deleted file mode 100644 index 107c6f7c..00000000 --- a/public/tags/francois-ewald/index.html +++ /dev/null @@ -1,2 +0,0 @@ -francois ewald - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/francois-ewald/rss.xml b/public/tags/francois-ewald/rss.xml deleted file mode 100644 index 980acc03..00000000 --- a/public/tags/francois-ewald/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - francois ewald - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/functional-design/atom.xml b/public/tags/functional-design/atom.xml deleted file mode 100644 index f5f43967..00000000 --- a/public/tags/functional-design/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - functional design - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/functional-design/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/functional-design/index.html b/public/tags/functional-design/index.html deleted file mode 100644 index 8b3d86d4..00000000 --- a/public/tags/functional-design/index.html +++ /dev/null @@ -1,2 +0,0 @@ -functional design - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/functional-design/rss.xml b/public/tags/functional-design/rss.xml deleted file mode 100644 index f8f22f7a..00000000 --- a/public/tags/functional-design/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - functional design - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/fusion360/atom.xml b/public/tags/fusion360/atom.xml deleted file mode 100644 index 1380d61e..00000000 --- a/public/tags/fusion360/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - fusion360 - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/fusion360/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/fusion360/index.html b/public/tags/fusion360/index.html deleted file mode 100644 index 5fe37c6c..00000000 --- a/public/tags/fusion360/index.html +++ /dev/null @@ -1,2 +0,0 @@ -fusion360 - Aron Petau

Posts with tag “fusion360”

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\ No newline at end of file diff --git a/public/tags/fusion360/page/1/index.html b/public/tags/fusion360/page/1/index.html deleted file mode 100644 index 66e2ef16..00000000 --- a/public/tags/fusion360/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/fusion360/rss.xml b/public/tags/fusion360/rss.xml deleted file mode 100644 index a591dac4..00000000 --- a/public/tags/fusion360/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - fusion360 - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/game/atom.xml b/public/tags/game/atom.xml deleted file mode 100644 index 7a180880..00000000 --- a/public/tags/game/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - game - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/game/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/game/index.html b/public/tags/game/index.html deleted file mode 100644 index 772a62b8..00000000 --- a/public/tags/game/index.html +++ /dev/null @@ -1,2 +0,0 @@ -game - Aron Petau

Posts with tag “game”

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\ No newline at end of file diff --git a/public/tags/game/page/1/index.html b/public/tags/game/page/1/index.html deleted file mode 100644 index 14cd6ad5..00000000 --- a/public/tags/game/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/game/rss.xml b/public/tags/game/rss.xml deleted file mode 100644 index 0aa040da..00000000 --- a/public/tags/game/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - game - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/grid/atom.xml b/public/tags/grid/atom.xml deleted file mode 100644 index 4a98145f..00000000 --- a/public/tags/grid/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - grid - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/grid/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/grid/index.html b/public/tags/grid/index.html deleted file mode 100644 index a4442f9a..00000000 --- a/public/tags/grid/index.html +++ /dev/null @@ -1,2 +0,0 @@ -grid - Aron Petau

Posts with tag “grid”

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\ No newline at end of file diff --git a/public/tags/grid/page/1/index.html b/public/tags/grid/page/1/index.html deleted file mode 100644 index 9552a108..00000000 --- a/public/tags/grid/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/grid/rss.xml b/public/tags/grid/rss.xml deleted file mode 100644 index 11965a14..00000000 --- a/public/tags/grid/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - grid - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/hacking/atom.xml b/public/tags/hacking/atom.xml deleted file mode 100644 index 26435bb6..00000000 --- a/public/tags/hacking/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - hacking - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/hacking/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/hacking/index.html b/public/tags/hacking/index.html deleted file mode 100644 index 1e88ce0b..00000000 --- a/public/tags/hacking/index.html +++ /dev/null @@ -1,2 +0,0 @@ -hacking - Aron Petau

Posts with tag “hacking”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/hacking/rss.xml b/public/tags/hacking/rss.xml deleted file mode 100644 index da16e60f..00000000 --- a/public/tags/hacking/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - hacking - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/himalaya/atom.xml b/public/tags/himalaya/atom.xml deleted file mode 100644 index a2f8eabb..00000000 --- a/public/tags/himalaya/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - himalaya - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/himalaya/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/himalaya/index.html b/public/tags/himalaya/index.html deleted file mode 100644 index ee1727bc..00000000 --- a/public/tags/himalaya/index.html +++ /dev/null @@ -1,2 +0,0 @@ -himalaya - Aron Petau

Posts with tag “himalaya”

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\ No newline at end of file diff --git a/public/tags/himalaya/page/1/index.html b/public/tags/himalaya/page/1/index.html deleted file mode 100644 index bf6b300c..00000000 --- a/public/tags/himalaya/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/himalaya/rss.xml b/public/tags/himalaya/rss.xml deleted file mode 100644 index 5b34ef8a..00000000 --- a/public/tags/himalaya/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - himalaya - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/iit-kharagpur/atom.xml b/public/tags/iit-kharagpur/atom.xml deleted file mode 100644 index a0886252..00000000 --- a/public/tags/iit-kharagpur/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - iit kharagpur - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/iit-kharagpur/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/iit-kharagpur/index.html b/public/tags/iit-kharagpur/index.html deleted file mode 100644 index df8381c7..00000000 --- a/public/tags/iit-kharagpur/index.html +++ /dev/null @@ -1,2 +0,0 @@ -iit kharagpur - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/iit-kharagpur/rss.xml b/public/tags/iit-kharagpur/rss.xml deleted file mode 100644 index f59f9893..00000000 --- a/public/tags/iit-kharagpur/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - iit kharagpur - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/index.html b/public/tags/index.html deleted file mode 100644 index 3350741a..00000000 --- a/public/tags/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Tags - Aron Petau

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\ No newline at end of file diff --git a/public/tags/india/atom.xml b/public/tags/india/atom.xml deleted file mode 100644 index 924ba2ea..00000000 --- a/public/tags/india/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - india - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/india/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/india/index.html b/public/tags/india/index.html deleted file mode 100644 index c955f7b5..00000000 --- a/public/tags/india/index.html +++ /dev/null @@ -1,2 +0,0 @@ -india - Aron Petau

Posts with tag “india”

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\ No newline at end of file diff --git a/public/tags/india/page/1/index.html b/public/tags/india/page/1/index.html deleted file mode 100644 index a373d425..00000000 --- a/public/tags/india/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/india/rss.xml b/public/tags/india/rss.xml deleted file mode 100644 index 541eea0c..00000000 --- a/public/tags/india/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - india - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/javascript/atom.xml b/public/tags/javascript/atom.xml deleted file mode 100644 index 281b9f46..00000000 --- a/public/tags/javascript/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - javascript - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/javascript/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/javascript/index.html b/public/tags/javascript/index.html deleted file mode 100644 index b5e0b8bf..00000000 --- a/public/tags/javascript/index.html +++ /dev/null @@ -1,2 +0,0 @@ -javascript - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/javascript/rss.xml b/public/tags/javascript/rss.xml deleted file mode 100644 index b04ff521..00000000 --- a/public/tags/javascript/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - javascript - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/jose-medina/atom.xml b/public/tags/jose-medina/atom.xml deleted file mode 100644 index a1b6ffa7..00000000 --- a/public/tags/jose-medina/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - josé medina - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/jose-medina/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/jose-medina/index.html b/public/tags/jose-medina/index.html deleted file mode 100644 index 67a893d4..00000000 --- a/public/tags/jose-medina/index.html +++ /dev/null @@ -1,2 +0,0 @@ -josé medina - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/jose-medina/rss.xml b/public/tags/jose-medina/rss.xml deleted file mode 100644 index edad59bb..00000000 --- a/public/tags/jose-medina/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - josé medina - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/judith-butler/atom.xml b/public/tags/judith-butler/atom.xml deleted file mode 100644 index 67cace06..00000000 --- a/public/tags/judith-butler/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - judith butler - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/judith-butler/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/judith-butler/index.html b/public/tags/judith-butler/index.html deleted file mode 100644 index 9abb2f81..00000000 --- a/public/tags/judith-butler/index.html +++ /dev/null @@ -1,2 +0,0 @@ -judith butler - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/judith-butler/rss.xml b/public/tags/judith-butler/rss.xml deleted file mode 100644 index fd32f42f..00000000 --- a/public/tags/judith-butler/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - judith butler - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/latency/atom.xml b/public/tags/latency/atom.xml deleted file mode 100644 index f30a85a9..00000000 --- a/public/tags/latency/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - latency - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/latency/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/latency/index.html b/public/tags/latency/index.html deleted file mode 100644 index 18fdc05a..00000000 --- a/public/tags/latency/index.html +++ /dev/null @@ -1,2 +0,0 @@ -latency - Aron Petau

Posts with tag “latency”

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\ No newline at end of file diff --git a/public/tags/latency/page/1/index.html b/public/tags/latency/page/1/index.html deleted file mode 100644 index 96ee12e8..00000000 --- a/public/tags/latency/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/latency/rss.xml b/public/tags/latency/rss.xml deleted file mode 100644 index 5819e654..00000000 --- a/public/tags/latency/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - latency - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/latex/atom.xml b/public/tags/latex/atom.xml deleted file mode 100644 index b04df926..00000000 --- a/public/tags/latex/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - latex - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/latex/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/latex/index.html b/public/tags/latex/index.html deleted file mode 100644 index d4df016f..00000000 --- a/public/tags/latex/index.html +++ /dev/null @@ -1,2 +0,0 @@ -latex - Aron Petau

Posts with tag “latex”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/latex/rss.xml b/public/tags/latex/rss.xml deleted file mode 100644 index 672158e9..00000000 --- a/public/tags/latex/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - latex - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/liminality/atom.xml b/public/tags/liminality/atom.xml deleted file mode 100644 index 1f51d7a7..00000000 --- a/public/tags/liminality/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - liminality - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/liminality/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/liminality/index.html b/public/tags/liminality/index.html deleted file mode 100644 index 228e4d1a..00000000 --- a/public/tags/liminality/index.html +++ /dev/null @@ -1,2 +0,0 @@ -liminality - Aron Petau

Posts with tag “liminality”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/liminality/rss.xml b/public/tags/liminality/rss.xml deleted file mode 100644 index b7c6af64..00000000 --- a/public/tags/liminality/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - liminality - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/linux/atom.xml b/public/tags/linux/atom.xml deleted file mode 100644 index 50479a89..00000000 --- a/public/tags/linux/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - Linux - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/linux/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/linux/index.html b/public/tags/linux/index.html deleted file mode 100644 index f0eff7d8..00000000 --- a/public/tags/linux/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Linux - Aron Petau

Posts with tag “Linux”

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\ No newline at end of file diff --git a/public/tags/linux/page/1/index.html b/public/tags/linux/page/1/index.html deleted file mode 100644 index eaf39cf3..00000000 --- a/public/tags/linux/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/linux/rss.xml b/public/tags/linux/rss.xml deleted file mode 100644 index 6a127bfc..00000000 --- a/public/tags/linux/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - Linux - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/maker-education/atom.xml b/public/tags/maker-education/atom.xml deleted file mode 100644 index 4b3193bb..00000000 --- a/public/tags/maker-education/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - maker-education - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/maker-education/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/maker-education/index.html b/public/tags/maker-education/index.html deleted file mode 100644 index 88f8df38..00000000 --- a/public/tags/maker-education/index.html +++ /dev/null @@ -1,2 +0,0 @@ -maker-education - Aron Petau

Posts with tag “maker-education”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/maker-education/rss.xml b/public/tags/maker-education/rss.xml deleted file mode 100644 index a82497e5..00000000 --- a/public/tags/maker-education/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - maker-education - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/master-thesis/atom.xml b/public/tags/master-thesis/atom.xml deleted file mode 100644 index b80de52a..00000000 --- a/public/tags/master-thesis/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - master thesis - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/master-thesis/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/master-thesis/index.html b/public/tags/master-thesis/index.html deleted file mode 100644 index c9f2bee8..00000000 --- a/public/tags/master-thesis/index.html +++ /dev/null @@ -1,2 +0,0 @@ -master thesis - Aron Petau

Posts with tag “master thesis”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/master-thesis/rss.xml b/public/tags/master-thesis/rss.xml deleted file mode 100644 index 23b1ec10..00000000 --- a/public/tags/master-thesis/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - master thesis - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/materialubung/atom.xml b/public/tags/materialubung/atom.xml deleted file mode 100644 index 701212c9..00000000 --- a/public/tags/materialubung/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - Materialübung - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/materialubung/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/materialubung/index.html b/public/tags/materialubung/index.html deleted file mode 100644 index c8d8a9ac..00000000 --- a/public/tags/materialubung/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Materialübung - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/materialubung/rss.xml b/public/tags/materialubung/rss.xml deleted file mode 100644 index 70dfe535..00000000 --- a/public/tags/materialubung/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - Materialübung - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/matter/atom.xml b/public/tags/matter/atom.xml deleted file mode 100644 index 8df3d849..00000000 --- a/public/tags/matter/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - matter - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/matter/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/matter/index.html b/public/tags/matter/index.html deleted file mode 100644 index 026b6357..00000000 --- a/public/tags/matter/index.html +++ /dev/null @@ -1,2 +0,0 @@ -matter - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/matter/rss.xml b/public/tags/matter/rss.xml deleted file mode 100644 index 953c9abb..00000000 --- a/public/tags/matter/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - matter - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/michael-foucault/atom.xml b/public/tags/michael-foucault/atom.xml deleted file mode 100644 index 37165305..00000000 --- a/public/tags/michael-foucault/atom.xml +++ /dev/null @@ -1,440 +0,0 @@ - - - Aron Petau - michael foucault - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/michael-foucault/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/michael-foucault/index.html b/public/tags/michael-foucault/index.html deleted file mode 100644 index 5049c480..00000000 --- a/public/tags/michael-foucault/index.html +++ /dev/null @@ -1,2 +0,0 @@ -michael foucault - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/michael-foucault/rss.xml b/public/tags/michael-foucault/rss.xml deleted file mode 100644 index 9a863beb..00000000 --- a/public/tags/michael-foucault/rss.xml +++ /dev/null @@ -1,416 +0,0 @@ - - - - Aron Petau - michael foucault - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/miranda-fricker/atom.xml b/public/tags/miranda-fricker/atom.xml deleted file mode 100644 index 73f697ad..00000000 --- a/public/tags/miranda-fricker/atom.xml +++ /dev/null @@ -1,440 +0,0 @@ - - - Aron Petau - miranda fricker - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/miranda-fricker/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/miranda-fricker/index.html b/public/tags/miranda-fricker/index.html deleted file mode 100644 index e1d0e801..00000000 --- a/public/tags/miranda-fricker/index.html +++ /dev/null @@ -1,2 +0,0 @@ -miranda fricker - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/miranda-fricker/rss.xml b/public/tags/miranda-fricker/rss.xml deleted file mode 100644 index d3883f64..00000000 --- a/public/tags/miranda-fricker/rss.xml +++ /dev/null @@ -1,416 +0,0 @@ - - - - Aron Petau - miranda fricker - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - diff --git a/public/tags/ml/atom.xml b/public/tags/ml/atom.xml deleted file mode 100644 index 991830f5..00000000 --- a/public/tags/ml/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - ml - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/ml/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/ml/index.html b/public/tags/ml/index.html deleted file mode 100644 index b36b537d..00000000 --- a/public/tags/ml/index.html +++ /dev/null @@ -1,2 +0,0 @@ -ml - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/ml/rss.xml b/public/tags/ml/rss.xml deleted file mode 100644 index a4fe2b36..00000000 --- a/public/tags/ml/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - ml - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/multi-sensory-integration/atom.xml b/public/tags/multi-sensory-integration/atom.xml deleted file mode 100644 index c915fb41..00000000 --- a/public/tags/multi-sensory-integration/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - multi-sensory integration - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/multi-sensory-integration/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/multi-sensory-integration/index.html b/public/tags/multi-sensory-integration/index.html deleted file mode 100644 index b6d21f91..00000000 --- a/public/tags/multi-sensory-integration/index.html +++ /dev/null @@ -1,2 +0,0 @@ -multi-sensory integration - Aron Petau

Posts with tag “multi-sensory integration”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/multi-sensory-integration/rss.xml b/public/tags/multi-sensory-integration/rss.xml deleted file mode 100644 index 4a56d906..00000000 --- a/public/tags/multi-sensory-integration/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - multi-sensory integration - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/normativity/atom.xml b/public/tags/normativity/atom.xml deleted file mode 100644 index e3e39e9d..00000000 --- a/public/tags/normativity/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - normativity - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/normativity/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/normativity/index.html b/public/tags/normativity/index.html deleted file mode 100644 index bfe55613..00000000 --- a/public/tags/normativity/index.html +++ /dev/null @@ -1,2 +0,0 @@ -normativity - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/normativity/rss.xml b/public/tags/normativity/rss.xml deleted file mode 100644 index f0969d8a..00000000 --- a/public/tags/normativity/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - normativity - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/object-value/atom.xml b/public/tags/object-value/atom.xml deleted file mode 100644 index 901bba70..00000000 --- a/public/tags/object-value/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - object-value - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/object-value/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/object-value/index.html b/public/tags/object-value/index.html deleted file mode 100644 index c86dc3b3..00000000 --- a/public/tags/object-value/index.html +++ /dev/null @@ -1,2 +0,0 @@ -object-value - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/object-value/rss.xml b/public/tags/object-value/rss.xml deleted file mode 100644 index 62636690..00000000 --- a/public/tags/object-value/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - object-value - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/parametric-modelling/atom.xml b/public/tags/parametric-modelling/atom.xml deleted file mode 100644 index ed77dcdb..00000000 --- a/public/tags/parametric-modelling/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - parametric modelling - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/parametric-modelling/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/parametric-modelling/index.html b/public/tags/parametric-modelling/index.html deleted file mode 100644 index 215bcc7d..00000000 --- a/public/tags/parametric-modelling/index.html +++ /dev/null @@ -1,2 +0,0 @@ -parametric modelling - Aron Petau

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\ No newline at end of file diff --git a/public/tags/parametric-modelling/page/1/index.html b/public/tags/parametric-modelling/page/1/index.html deleted file mode 100644 index a8175c13..00000000 --- a/public/tags/parametric-modelling/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/parametric-modelling/rss.xml b/public/tags/parametric-modelling/rss.xml deleted file mode 100644 index b5b5b368..00000000 --- a/public/tags/parametric-modelling/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - parametric modelling - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/pavlovia/atom.xml b/public/tags/pavlovia/atom.xml deleted file mode 100644 index 9852ec7f..00000000 --- a/public/tags/pavlovia/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - pavlovia - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/pavlovia/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/pavlovia/index.html b/public/tags/pavlovia/index.html deleted file mode 100644 index 48080d59..00000000 --- a/public/tags/pavlovia/index.html +++ /dev/null @@ -1,2 +0,0 @@ -pavlovia - Aron Petau

Posts with tag “pavlovia”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/pavlovia/rss.xml b/public/tags/pavlovia/rss.xml deleted file mode 100644 index 4ba88443..00000000 --- a/public/tags/pavlovia/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - pavlovia - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/peer-learning/atom.xml b/public/tags/peer-learning/atom.xml deleted file mode 100644 index eb31f8d8..00000000 --- a/public/tags/peer-learning/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - peer-learning - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/peer-learning/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/peer-learning/index.html b/public/tags/peer-learning/index.html deleted file mode 100644 index 2c1942e6..00000000 --- a/public/tags/peer-learning/index.html +++ /dev/null @@ -1,2 +0,0 @@ -peer-learning - Aron Petau

Posts with tag “peer-learning”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/peer-learning/rss.xml b/public/tags/peer-learning/rss.xml deleted file mode 100644 index bbc9851c..00000000 --- a/public/tags/peer-learning/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - peer-learning - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/phenomenology/atom.xml b/public/tags/phenomenology/atom.xml deleted file mode 100644 index 75a273f7..00000000 --- a/public/tags/phenomenology/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - phenomenology - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/phenomenology/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/phenomenology/index.html b/public/tags/phenomenology/index.html deleted file mode 100644 index c9283d83..00000000 --- a/public/tags/phenomenology/index.html +++ /dev/null @@ -1,2 +0,0 @@ -phenomenology - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/phenomenology/rss.xml b/public/tags/phenomenology/rss.xml deleted file mode 100644 index 76457d13..00000000 --- a/public/tags/phenomenology/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - phenomenology - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/philosophy-of-emotions/atom.xml b/public/tags/philosophy-of-emotions/atom.xml deleted file mode 100644 index d67ca54c..00000000 --- a/public/tags/philosophy-of-emotions/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - philosophy of emotions - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/philosophy-of-emotions/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/philosophy-of-emotions/index.html b/public/tags/philosophy-of-emotions/index.html deleted file mode 100644 index 6fcab1c7..00000000 --- a/public/tags/philosophy-of-emotions/index.html +++ /dev/null @@ -1,2 +0,0 @@ -philosophy of emotions - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/philosophy-of-emotions/rss.xml b/public/tags/philosophy-of-emotions/rss.xml deleted file mode 100644 index 9a910a65..00000000 --- a/public/tags/philosophy-of-emotions/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - philosophy of emotions - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/philosophy/atom.xml b/public/tags/philosophy/atom.xml deleted file mode 100644 index b4e3550b..00000000 --- a/public/tags/philosophy/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - philosophy - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/philosophy/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/philosophy/index.html b/public/tags/philosophy/index.html deleted file mode 100644 index 03bcbdb8..00000000 --- a/public/tags/philosophy/index.html +++ /dev/null @@ -1,2 +0,0 @@ -philosophy - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/philosophy/rss.xml b/public/tags/philosophy/rss.xml deleted file mode 100644 index aae4c429..00000000 --- a/public/tags/philosophy/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - philosophy - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/photogrammetry/atom.xml b/public/tags/photogrammetry/atom.xml deleted file mode 100644 index 52c0206d..00000000 --- a/public/tags/photogrammetry/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - photogrammetry - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/photogrammetry/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/photogrammetry/index.html b/public/tags/photogrammetry/index.html deleted file mode 100644 index 891c80b3..00000000 --- a/public/tags/photogrammetry/index.html +++ /dev/null @@ -1,2 +0,0 @@ -photogrammetry - Aron Petau

Posts with tag “photogrammetry”

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\ No newline at end of file diff --git a/public/tags/photogrammetry/page/1/index.html b/public/tags/photogrammetry/page/1/index.html deleted file mode 100644 index 0303c54d..00000000 --- a/public/tags/photogrammetry/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/photogrammetry/rss.xml b/public/tags/photogrammetry/rss.xml deleted file mode 100644 index b5affe1a..00000000 --- a/public/tags/photogrammetry/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - photogrammetry - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/physics/atom.xml b/public/tags/physics/atom.xml deleted file mode 100644 index 87059c77..00000000 --- a/public/tags/physics/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - physics - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/physics/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/physics/index.html b/public/tags/physics/index.html deleted file mode 100644 index c6110fb9..00000000 --- a/public/tags/physics/index.html +++ /dev/null @@ -1,2 +0,0 @@ -physics - Aron Petau

Posts with tag “physics”

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\ No newline at end of file diff --git a/public/tags/physics/page/1/index.html b/public/tags/physics/page/1/index.html deleted file mode 100644 index 05b6702c..00000000 --- a/public/tags/physics/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/physics/rss.xml b/public/tags/physics/rss.xml deleted file mode 100644 index 5fe5fd6f..00000000 --- a/public/tags/physics/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - physics - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/plastics-as-material/atom.xml b/public/tags/plastics-as-material/atom.xml deleted file mode 100644 index 64b4f30a..00000000 --- a/public/tags/plastics-as-material/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - plastics-as-material - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/plastics-as-material/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/plastics-as-material/index.html b/public/tags/plastics-as-material/index.html deleted file mode 100644 index 24101d68..00000000 --- a/public/tags/plastics-as-material/index.html +++ /dev/null @@ -1,2 +0,0 @@ -plastics-as-material - Aron Petau

Posts with tag “plastics-as-material”

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\ No newline at end of file diff --git a/public/tags/plastics-as-material/page/1/index.html b/public/tags/plastics-as-material/page/1/index.html deleted file mode 100644 index 84ded4ae..00000000 --- a/public/tags/plastics-as-material/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/plastics-as-material/rss.xml b/public/tags/plastics-as-material/rss.xml deleted file mode 100644 index b82bc33e..00000000 --- a/public/tags/plastics-as-material/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - plastics-as-material - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/plastics-as-waste/atom.xml b/public/tags/plastics-as-waste/atom.xml deleted file mode 100644 index d3ae7e55..00000000 --- a/public/tags/plastics-as-waste/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - plastics-as-waste - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/plastics-as-waste/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/plastics-as-waste/index.html b/public/tags/plastics-as-waste/index.html deleted file mode 100644 index a49c4114..00000000 --- a/public/tags/plastics-as-waste/index.html +++ /dev/null @@ -1,2 +0,0 @@ -plastics-as-waste - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/plastics-as-waste/rss.xml b/public/tags/plastics-as-waste/rss.xml deleted file mode 100644 index b2d2eaec..00000000 --- a/public/tags/plastics-as-waste/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - plastics-as-waste - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/plastics/atom.xml b/public/tags/plastics/atom.xml deleted file mode 100644 index 45b79f89..00000000 --- a/public/tags/plastics/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - plastics - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/plastics/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/plastics/index.html b/public/tags/plastics/index.html deleted file mode 100644 index 63bfc7bf..00000000 --- a/public/tags/plastics/index.html +++ /dev/null @@ -1,2 +0,0 @@ -plastics - Aron Petau

Posts with tag “plastics”

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\ No newline at end of file diff --git a/public/tags/plastics/page/1/index.html b/public/tags/plastics/page/1/index.html deleted file mode 100644 index aa827975..00000000 --- a/public/tags/plastics/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/plastics/rss.xml b/public/tags/plastics/rss.xml deleted file mode 100644 index 61d459ed..00000000 --- a/public/tags/plastics/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - plastics - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/polycam/atom.xml b/public/tags/polycam/atom.xml deleted file mode 100644 index b2d59084..00000000 --- a/public/tags/polycam/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - polycam - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/polycam/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/polycam/index.html b/public/tags/polycam/index.html deleted file mode 100644 index 9703cf96..00000000 --- a/public/tags/polycam/index.html +++ /dev/null @@ -1,2 +0,0 @@ -polycam - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/polycam/rss.xml b/public/tags/polycam/rss.xml deleted file mode 100644 index 91bf93f0..00000000 --- a/public/tags/polycam/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - polycam - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/postphenomenology/atom.xml b/public/tags/postphenomenology/atom.xml deleted file mode 100644 index c9c88316..00000000 --- a/public/tags/postphenomenology/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - postphenomenology - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/postphenomenology/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/postphenomenology/index.html b/public/tags/postphenomenology/index.html deleted file mode 100644 index ab808a19..00000000 --- a/public/tags/postphenomenology/index.html +++ /dev/null @@ -1,2 +0,0 @@ -postphenomenology - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/postphenomenology/rss.xml b/public/tags/postphenomenology/rss.xml deleted file mode 100644 index d8926650..00000000 --- a/public/tags/postphenomenology/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - postphenomenology - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/precious-plastic/atom.xml b/public/tags/precious-plastic/atom.xml deleted file mode 100644 index e32a14c7..00000000 --- a/public/tags/precious-plastic/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - precious plastic - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/precious-plastic/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/precious-plastic/index.html b/public/tags/precious-plastic/index.html deleted file mode 100644 index bbca6a01..00000000 --- a/public/tags/precious-plastic/index.html +++ /dev/null @@ -1,2 +0,0 @@ -precious plastic - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/precious-plastic/rss.xml b/public/tags/precious-plastic/rss.xml deleted file mode 100644 index 2a6cc049..00000000 --- a/public/tags/precious-plastic/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - precious plastic - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/private/atom.xml b/public/tags/private/atom.xml deleted file mode 100644 index a0af98b0..00000000 --- a/public/tags/private/atom.xml +++ /dev/null @@ -1,680 +0,0 @@ - - - Aron Petau - private - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/private/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/private/index.html b/public/tags/private/index.html deleted file mode 100644 index 4e6b2f71..00000000 --- a/public/tags/private/index.html +++ /dev/null @@ -1,2 +0,0 @@ -private - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/private/rss.xml b/public/tags/private/rss.xml deleted file mode 100644 index 411121d6..00000000 --- a/public/tags/private/rss.xml +++ /dev/null @@ -1,629 +0,0 @@ - - - - Aron Petau - private - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/psychojs/atom.xml b/public/tags/psychojs/atom.xml deleted file mode 100644 index e2ea2c2d..00000000 --- a/public/tags/psychojs/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - psychoJS - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/psychojs/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/psychojs/index.html b/public/tags/psychojs/index.html deleted file mode 100644 index 1763979f..00000000 --- a/public/tags/psychojs/index.html +++ /dev/null @@ -1,2 +0,0 @@ -psychoJS - Aron Petau

Posts with tag “psychoJS”

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\ No newline at end of file diff --git a/public/tags/psychojs/page/1/index.html b/public/tags/psychojs/page/1/index.html deleted file mode 100644 index 43393f3e..00000000 --- a/public/tags/psychojs/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/psychojs/rss.xml b/public/tags/psychojs/rss.xml deleted file mode 100644 index 639b28fa..00000000 --- a/public/tags/psychojs/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - psychoJS - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/psycholinguistics/atom.xml b/public/tags/psycholinguistics/atom.xml deleted file mode 100644 index ce51e749..00000000 --- a/public/tags/psycholinguistics/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - psycholinguistics - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/psycholinguistics/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/psycholinguistics/index.html b/public/tags/psycholinguistics/index.html deleted file mode 100644 index 57ebb644..00000000 --- a/public/tags/psycholinguistics/index.html +++ /dev/null @@ -1,2 +0,0 @@ -psycholinguistics - Aron Petau

Posts with tag “psycholinguistics”

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1 post in total

\ No newline at end of file diff --git a/public/tags/psycholinguistics/page/1/index.html b/public/tags/psycholinguistics/page/1/index.html deleted file mode 100644 index 9bdf6bf9..00000000 --- a/public/tags/psycholinguistics/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/psycholinguistics/rss.xml b/public/tags/psycholinguistics/rss.xml deleted file mode 100644 index a3bdeb38..00000000 --- a/public/tags/psycholinguistics/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - psycholinguistics - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/python/atom.xml b/public/tags/python/atom.xml deleted file mode 100644 index 7e4e87d0..00000000 --- a/public/tags/python/atom.xml +++ /dev/null @@ -1,135 +0,0 @@ - - - Aron Petau - python - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/python/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/python/index.html b/public/tags/python/index.html deleted file mode 100644 index 05b38df7..00000000 --- a/public/tags/python/index.html +++ /dev/null @@ -1,2 +0,0 @@ -python - Aron Petau

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\ No newline at end of file diff --git a/public/tags/python/page/1/index.html b/public/tags/python/page/1/index.html deleted file mode 100644 index e7ac6860..00000000 --- a/public/tags/python/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/python/rss.xml b/public/tags/python/rss.xml deleted file mode 100644 index 28de0562..00000000 --- a/public/tags/python/rss.xml +++ /dev/null @@ -1,120 +0,0 @@ - - - - Aron Petau - python - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/r/atom.xml b/public/tags/r/atom.xml deleted file mode 100644 index bfca5d7b..00000000 --- a/public/tags/r/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - r - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/r/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/r/index.html b/public/tags/r/index.html deleted file mode 100644 index 0726265c..00000000 --- a/public/tags/r/index.html +++ /dev/null @@ -1,2 +0,0 @@ -r - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/r/rss.xml b/public/tags/r/rss.xml deleted file mode 100644 index fb426839..00000000 --- a/public/tags/r/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - r - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/re-valuation/atom.xml b/public/tags/re-valuation/atom.xml deleted file mode 100644 index 285e2ae5..00000000 --- a/public/tags/re-valuation/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - re-valuation - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/re-valuation/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/re-valuation/index.html b/public/tags/re-valuation/index.html deleted file mode 100644 index 930654a8..00000000 --- a/public/tags/re-valuation/index.html +++ /dev/null @@ -1,2 +0,0 @@ -re-valuation - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/re-valuation/rss.xml b/public/tags/re-valuation/rss.xml deleted file mode 100644 index 71c64ada..00000000 --- a/public/tags/re-valuation/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - re-valuation - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/reaction-time/atom.xml b/public/tags/reaction-time/atom.xml deleted file mode 100644 index a1d7bb61..00000000 --- a/public/tags/reaction-time/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - reaction time - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/reaction-time/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/reaction-time/index.html b/public/tags/reaction-time/index.html deleted file mode 100644 index 5e74a0a4..00000000 --- a/public/tags/reaction-time/index.html +++ /dev/null @@ -1,2 +0,0 @@ -reaction time - Aron Petau

Posts with tag “reaction time”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/reaction-time/rss.xml b/public/tags/reaction-time/rss.xml deleted file mode 100644 index 179083b2..00000000 --- a/public/tags/reaction-time/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - reaction time - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/recycling-practices/atom.xml b/public/tags/recycling-practices/atom.xml deleted file mode 100644 index 8f3f6cbc..00000000 --- a/public/tags/recycling-practices/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - recycling practices - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/recycling-practices/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/recycling-practices/index.html b/public/tags/recycling-practices/index.html deleted file mode 100644 index cb571e19..00000000 --- a/public/tags/recycling-practices/index.html +++ /dev/null @@ -1,2 +0,0 @@ -recycling practices - Aron Petau

Posts with tag “recycling practices”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/recycling-practices/rss.xml b/public/tags/recycling-practices/rss.xml deleted file mode 100644 index 55a9ac83..00000000 --- a/public/tags/recycling-practices/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - recycling practices - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/recycling/atom.xml b/public/tags/recycling/atom.xml deleted file mode 100644 index 0a9a330a..00000000 --- a/public/tags/recycling/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - recycling - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/recycling/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/recycling/index.html b/public/tags/recycling/index.html deleted file mode 100644 index f15dac0c..00000000 --- a/public/tags/recycling/index.html +++ /dev/null @@ -1,2 +0,0 @@ -recycling - Aron Petau

Posts with tag “recycling”

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\ No newline at end of file diff --git a/public/tags/recycling/page/1/index.html b/public/tags/recycling/page/1/index.html deleted file mode 100644 index b61984aa..00000000 --- a/public/tags/recycling/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/recycling/rss.xml b/public/tags/recycling/rss.xml deleted file mode 100644 index 1093ab44..00000000 --- a/public/tags/recycling/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - recycling - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/research/atom.xml b/public/tags/research/atom.xml deleted file mode 100644 index 648dd15c..00000000 --- a/public/tags/research/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - research - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/research/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/research/index.html b/public/tags/research/index.html deleted file mode 100644 index 67d4c579..00000000 --- a/public/tags/research/index.html +++ /dev/null @@ -1,2 +0,0 @@ -research - Aron Petau

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\ No newline at end of file diff --git a/public/tags/research/page/1/index.html b/public/tags/research/page/1/index.html deleted file mode 100644 index f4291b48..00000000 --- a/public/tags/research/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/research/rss.xml b/public/tags/research/rss.xml deleted file mode 100644 index 467093f6..00000000 --- a/public/tags/research/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - research - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/scaling/atom.xml b/public/tags/scaling/atom.xml deleted file mode 100644 index 81fe5d95..00000000 --- a/public/tags/scaling/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - scaling - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/scaling/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/scaling/index.html b/public/tags/scaling/index.html deleted file mode 100644 index c2b27fef..00000000 --- a/public/tags/scaling/index.html +++ /dev/null @@ -1,2 +0,0 @@ -scaling - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/scaling/rss.xml b/public/tags/scaling/rss.xml deleted file mode 100644 index 4cbeaaf2..00000000 --- a/public/tags/scaling/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - scaling - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/scaniverse/atom.xml b/public/tags/scaniverse/atom.xml deleted file mode 100644 index d6e2be2b..00000000 --- a/public/tags/scaniverse/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - scaniverse - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/scaniverse/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/scaniverse/index.html b/public/tags/scaniverse/index.html deleted file mode 100644 index f644e09a..00000000 --- a/public/tags/scaniverse/index.html +++ /dev/null @@ -1,2 +0,0 @@ -scaniverse - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/scaniverse/rss.xml b/public/tags/scaniverse/rss.xml deleted file mode 100644 index 79010f5c..00000000 --- a/public/tags/scaniverse/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - scaniverse - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/scavenger-gaze/atom.xml b/public/tags/scavenger-gaze/atom.xml deleted file mode 100644 index bc69a565..00000000 --- a/public/tags/scavenger-gaze/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - scavenger-gaze - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/scavenger-gaze/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/scavenger-gaze/index.html b/public/tags/scavenger-gaze/index.html deleted file mode 100644 index 93868786..00000000 --- a/public/tags/scavenger-gaze/index.html +++ /dev/null @@ -1,2 +0,0 @@ -scavenger-gaze - Aron Petau

Posts with tag “scavenger-gaze”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/scavenger-gaze/rss.xml b/public/tags/scavenger-gaze/rss.xml deleted file mode 100644 index a58ad0f2..00000000 --- a/public/tags/scavenger-gaze/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - scavenger-gaze - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/seaborn/atom.xml b/public/tags/seaborn/atom.xml deleted file mode 100644 index 66cb5238..00000000 --- a/public/tags/seaborn/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - seaborn - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/seaborn/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/seaborn/index.html b/public/tags/seaborn/index.html deleted file mode 100644 index 8b3f09ff..00000000 --- a/public/tags/seaborn/index.html +++ /dev/null @@ -1,2 +0,0 @@ -seaborn - Aron Petau

Posts with tag “seaborn”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/seaborn/rss.xml b/public/tags/seaborn/rss.xml deleted file mode 100644 index f91d6ae1..00000000 --- a/public/tags/seaborn/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - seaborn - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/sensory-hypersensitivity/atom.xml b/public/tags/sensory-hypersensitivity/atom.xml deleted file mode 100644 index 15933881..00000000 --- a/public/tags/sensory-hypersensitivity/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - sensory hypersensitivity - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/sensory-hypersensitivity/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/sensory-hypersensitivity/index.html b/public/tags/sensory-hypersensitivity/index.html deleted file mode 100644 index b8b3d0f4..00000000 --- a/public/tags/sensory-hypersensitivity/index.html +++ /dev/null @@ -1,2 +0,0 @@ -sensory hypersensitivity - Aron Petau

Posts with tag “sensory hypersensitivity”

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\ No newline at end of file diff --git a/public/tags/sensory-hypersensitivity/page/1/index.html b/public/tags/sensory-hypersensitivity/page/1/index.html deleted file mode 100644 index e1d3e0ab..00000000 --- a/public/tags/sensory-hypersensitivity/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/sensory-hypersensitivity/rss.xml b/public/tags/sensory-hypersensitivity/rss.xml deleted file mode 100644 index 65e67d5f..00000000 --- a/public/tags/sensory-hypersensitivity/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - sensory hypersensitivity - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/shredder/atom.xml b/public/tags/shredder/atom.xml deleted file mode 100644 index 298335b1..00000000 --- a/public/tags/shredder/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - shredder - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/shredder/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/shredder/index.html b/public/tags/shredder/index.html deleted file mode 100644 index afad8a90..00000000 --- a/public/tags/shredder/index.html +++ /dev/null @@ -1,2 +0,0 @@ -shredder - Aron Petau

Posts with tag “shredder”

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\ No newline at end of file diff --git a/public/tags/shredder/page/1/index.html b/public/tags/shredder/page/1/index.html deleted file mode 100644 index aa920f1f..00000000 --- a/public/tags/shredder/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/shredder/rss.xml b/public/tags/shredder/rss.xml deleted file mode 100644 index 81db92ef..00000000 --- a/public/tags/shredder/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - shredder - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/simulation/atom.xml b/public/tags/simulation/atom.xml deleted file mode 100644 index 23a6ce9c..00000000 --- a/public/tags/simulation/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - simulation - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/simulation/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/simulation/index.html b/public/tags/simulation/index.html deleted file mode 100644 index 1f1ab048..00000000 --- a/public/tags/simulation/index.html +++ /dev/null @@ -1,2 +0,0 @@ -simulation - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/simulation/rss.xml b/public/tags/simulation/rss.xml deleted file mode 100644 index fb6b8f3c..00000000 --- a/public/tags/simulation/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - simulation - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/sketchfab/atom.xml b/public/tags/sketchfab/atom.xml deleted file mode 100644 index c26fd047..00000000 --- a/public/tags/sketchfab/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - sketchfab - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/sketchfab/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/sketchfab/index.html b/public/tags/sketchfab/index.html deleted file mode 100644 index 7be51781..00000000 --- a/public/tags/sketchfab/index.html +++ /dev/null @@ -1,2 +0,0 @@ -sketchfab - Aron Petau

Posts with tag “sketchfab”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/sketchfab/rss.xml b/public/tags/sketchfab/rss.xml deleted file mode 100644 index 18530b9d..00000000 --- a/public/tags/sketchfab/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - sketchfab - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/skillsharing-in-workshops/atom.xml b/public/tags/skillsharing-in-workshops/atom.xml deleted file mode 100644 index f9c2c780..00000000 --- a/public/tags/skillsharing-in-workshops/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - skillsharing in workshops - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/skillsharing-in-workshops/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/skillsharing-in-workshops/index.html b/public/tags/skillsharing-in-workshops/index.html deleted file mode 100644 index 2583e39c..00000000 --- a/public/tags/skillsharing-in-workshops/index.html +++ /dev/null @@ -1,2 +0,0 @@ -skillsharing in workshops - Aron Petau

Posts with tag “skillsharing in workshops”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/skillsharing-in-workshops/rss.xml b/public/tags/skillsharing-in-workshops/rss.xml deleted file mode 100644 index 9763fdea..00000000 --- a/public/tags/skillsharing-in-workshops/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - skillsharing in workshops - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/smart-hearing-protection/atom.xml b/public/tags/smart-hearing-protection/atom.xml deleted file mode 100644 index 17c8a2ae..00000000 --- a/public/tags/smart-hearing-protection/atom.xml +++ /dev/null @@ -1,59 +0,0 @@ - - - Aron Petau - smart hearing protection - - - Zola - 2021-04-13T00:00:00+00:00 - https://aron.petau.net/tags/smart-hearing-protection/atom.xml - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/smart-hearing-protection/index.html b/public/tags/smart-hearing-protection/index.html deleted file mode 100644 index 43f43a3c..00000000 --- a/public/tags/smart-hearing-protection/index.html +++ /dev/null @@ -1,2 +0,0 @@ -smart hearing protection - Aron Petau

Posts with tag “smart hearing protection”

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\ No newline at end of file diff --git a/public/tags/smart-hearing-protection/page/1/index.html b/public/tags/smart-hearing-protection/page/1/index.html deleted file mode 100644 index 9b4cba25..00000000 --- a/public/tags/smart-hearing-protection/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/smart-hearing-protection/rss.xml b/public/tags/smart-hearing-protection/rss.xml deleted file mode 100644 index be970cba..00000000 --- a/public/tags/smart-hearing-protection/rss.xml +++ /dev/null @@ -1,53 +0,0 @@ - - - - Aron Petau - smart hearing protection - https://aron.petau.net/ - - Zola - en - - Tue, 13 Apr 2021 00:00:00 +0000 - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/solar/atom.xml b/public/tags/solar/atom.xml deleted file mode 100644 index 74f5be1d..00000000 --- a/public/tags/solar/atom.xml +++ /dev/null @@ -1,85 +0,0 @@ - - - Aron Petau - solar - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/solar/atom.xml - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/solar/index.html b/public/tags/solar/index.html deleted file mode 100644 index 645a7aae..00000000 --- a/public/tags/solar/index.html +++ /dev/null @@ -1,2 +0,0 @@ -solar - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/solar/rss.xml b/public/tags/solar/rss.xml deleted file mode 100644 index 1ff6a6e1..00000000 --- a/public/tags/solar/rss.xml +++ /dev/null @@ -1,79 +0,0 @@ - - - - Aron Petau - solar - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - diff --git a/public/tags/sustainability/atom.xml b/public/tags/sustainability/atom.xml deleted file mode 100644 index 5c0045f2..00000000 --- a/public/tags/sustainability/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - sustainability - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/sustainability/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/sustainability/index.html b/public/tags/sustainability/index.html deleted file mode 100644 index e6032f39..00000000 --- a/public/tags/sustainability/index.html +++ /dev/null @@ -1,2 +0,0 @@ -sustainability - Aron Petau

Posts with tag “sustainability”

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\ No newline at end of file diff --git a/public/tags/sustainability/page/1/index.html b/public/tags/sustainability/page/1/index.html deleted file mode 100644 index ebea0ca8..00000000 --- a/public/tags/sustainability/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/sustainability/rss.xml b/public/tags/sustainability/rss.xml deleted file mode 100644 index 18010ab9..00000000 --- a/public/tags/sustainability/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - sustainability - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/technische-universitat-berlin/atom.xml b/public/tags/technische-universitat-berlin/atom.xml deleted file mode 100644 index 5cd8fce9..00000000 --- a/public/tags/technische-universitat-berlin/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - technische universität berlin - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/technische-universitat-berlin/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/technische-universitat-berlin/index.html b/public/tags/technische-universitat-berlin/index.html deleted file mode 100644 index 07c48f86..00000000 --- a/public/tags/technische-universitat-berlin/index.html +++ /dev/null @@ -1,2 +0,0 @@ -technische universität berlin - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/technische-universitat-berlin/rss.xml b/public/tags/technische-universitat-berlin/rss.xml deleted file mode 100644 index 1d9eb6dd..00000000 --- a/public/tags/technische-universitat-berlin/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - technische universität berlin - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/thesis/atom.xml b/public/tags/thesis/atom.xml deleted file mode 100644 index e041aed7..00000000 --- a/public/tags/thesis/atom.xml +++ /dev/null @@ -1,110 +0,0 @@ - - - Aron Petau - thesis - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/thesis/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/thesis/index.html b/public/tags/thesis/index.html deleted file mode 100644 index 273058a5..00000000 --- a/public/tags/thesis/index.html +++ /dev/null @@ -1,2 +0,0 @@ -thesis - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/thesis/rss.xml b/public/tags/thesis/rss.xml deleted file mode 100644 index 7db3a2db..00000000 --- a/public/tags/thesis/rss.xml +++ /dev/null @@ -1,95 +0,0 @@ - - - - Aron Petau - thesis - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - diff --git a/public/tags/transmattering/atom.xml b/public/tags/transmattering/atom.xml deleted file mode 100644 index 0d195586..00000000 --- a/public/tags/transmattering/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - transmattering - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/transmattering/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/transmattering/index.html b/public/tags/transmattering/index.html deleted file mode 100644 index ff57c84b..00000000 --- a/public/tags/transmattering/index.html +++ /dev/null @@ -1,2 +0,0 @@ -transmattering - Aron Petau

Posts with tag “transmattering”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/transmattering/rss.xml b/public/tags/transmattering/rss.xml deleted file mode 100644 index 2e6463b3..00000000 --- a/public/tags/transmattering/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - transmattering - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/unity/atom.xml b/public/tags/unity/atom.xml deleted file mode 100644 index 52f6d744..00000000 --- a/public/tags/unity/atom.xml +++ /dev/null @@ -1,42 +0,0 @@ - - - Aron Petau - Unity - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/unity/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/unity/index.html b/public/tags/unity/index.html deleted file mode 100644 index f6c7c676..00000000 --- a/public/tags/unity/index.html +++ /dev/null @@ -1,2 +0,0 @@ -Unity - Aron Petau

Posts with tag “Unity”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/unity/rss.xml b/public/tags/unity/rss.xml deleted file mode 100644 index febf03d8..00000000 --- a/public/tags/unity/rss.xml +++ /dev/null @@ -1,36 +0,0 @@ - - - - Aron Petau - Unity - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - diff --git a/public/tags/university-of-osnabruck/atom.xml b/public/tags/university-of-osnabruck/atom.xml deleted file mode 100644 index e41d1ee2..00000000 --- a/public/tags/university-of-osnabruck/atom.xml +++ /dev/null @@ -1,767 +0,0 @@ - - - Aron Petau - university of osnabrück - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/university-of-osnabruck/atom.xml - - Ballpark - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/ballpark/ - - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - - BEACON - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/beacon/ - - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - - Bachelor Thesis - 2021-04-13T00:00:00+00:00 - 2021-04-13T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/thesis/ - - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/university-of-osnabruck/index.html b/public/tags/university-of-osnabruck/index.html deleted file mode 100644 index f6fe939e..00000000 --- a/public/tags/university-of-osnabruck/index.html +++ /dev/null @@ -1,2 +0,0 @@ -university of osnabrück - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/university-of-osnabruck/rss.xml b/public/tags/university-of-osnabruck/rss.xml deleted file mode 100644 index 561ffe62..00000000 --- a/public/tags/university-of-osnabruck/rss.xml +++ /dev/null @@ -1,698 +0,0 @@ - - - - Aron Petau - university of osnabrück - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Ballpark - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/ballpark/ - https://aron.petau.net/blog/ballpark/ - <h2 id="Ballpark:_3D_Environments_in_Unity">Ballpark: 3D Environments in Unity</h2> -<p>Implemented in Unity, Ballpark is a Concept work for a collaborative 2-Player Game, where one player is a navigator with a third-person perspective and another player is a copilot, responsible for interaction with the environment – featuring mostly working physics, intelligent enemies, a gun, a grappling hook system for traversing the map, a 2D Interface for navigation and a health bar system. On top of the meanest cyberpunk vibes my past self was able to conjure.</p> -<p>Enjoy!</p> -<iframe - class="youtube-embed" - src="https://www.youtube-nocookie.com/embed/jwQWd9NPEIs" - allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" - referrerpolicy="strict-origin-when-cross-origin" allowfullscreen> -</iframe> -<p>As you can see, the design faces some questionable choices, but all mechanics are homemade from the ground up and I learned a lot. I often struggle to enjoy competitive games and think there is potential in a co-dependent game interface. During early testing, we often found that it enforces player communication since already the tutorial is quite hard to beat. -Due to me being a leftie, perhaps not entirely smart, I gave player one the keyboard arrows to work with and player two the WASD keys and left and right mouse buttons for grappling and shooting. For the game, it has an interesting side effect, in that players are forced not only to interact through the differing information on each player's screen but also have to physically interact and coordinate the controls.</p> -<p>As you can perhaps see, the ball-rolling navigation is quite hard to use. -It is a purely physics-based system, where, depending on the materiality of the ball, its weight, and therefore its inertia will drastically change.</p> -<p>On small screens, the prototype version of the game is virtually impossible to control and several visual bugs within the viewport still obfuscate items when they are too close. Considering that virtually all the mechanics are written from scratch, with a follow-me camera, collision detection, smart moving agents, and a still very wonky-looking grappling gun, I still think it deserves a spot in this portfolio. -For this project I focused completely on the mechanics of the game, resulting in lots of used prefabs and readymade 3D Objects. Next time, I want to do that myself too.</p> -<p>I enjoyed my stint into Unity a lot and am looking forward to creating my first VR application and would love to try out some form of mechanics where the user vision is completely obfuscated by VR and they have to carry their eyes as a handheld connected camera so that the players can move around the camera itself with their hands.</p> - - - - BEACON - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/beacon/ - https://aron.petau.net/blog/beacon/ - <h2 id="BEACON:_Decentralizing_the_Energy_Grid_in_inaccessible_and_remote_regions">BEACON: Decentralizing the Energy Grid in inaccessible and remote regions</h2> -<p>Access to Electricity is a basic human right. At first, that may seem over the top, but if one stops to think what all the little tasks that electricity can indirectly handle for us (lightning, laundry, cooking, freezing, heating, entertaining…) would consume in time and effort if we had to perform them manually, this idea becomes very clear. There are globally around 1 billion people without tier 2 access to electricity.</p> -<p><a href="https://sdgs.un.org/goals/goal7">SDGS Goal 7</a></p> -<p><img src="/assets/images/electricity_tiers.png" alt="The electricity tiers defined by the UN" /></p> -<p>People only know the intensity of labor that goes into everything when there is no electricity. And it is not even only about convenience, electricity is an enormous lifesaver in any number of scenarios, think just of hospitals or mobile phone networks that would be rendered completely useless without it. So we can easily agree on a need, a demand for electricity globally, for every person. But what about the supply? Why is there 1 billion undersupplied? -The Answer: missing profitability. It would be a charity project to supply every last person on earth, not a profitable one. And while charitable projects are noble and should be pursued, the reality within capitalism shows that this is not the way it is going to happen. -But what if we could come up with technology, or rather, a communal structure, that enables us to supply profitably, and still adapt to both, the difficult external factors (weather issues, remoteness, altitude, etc.) and the smaller purses of the undersupplied?</p> -<h3 id="Location">Location</h3> -<p>Towards the end of 2018, I spent 4 months in northern India, on a research project with the IIT Kharagpur. -The goal was to work on one of the 17 UN-defined sustainable development goals – electricity.</p> -<p>Worldwide, an estimated 1 billion people have no or insubstantial access to the grid. -Some of them live here, in the Key Monastery in the Spiti Valley at around 3500 meters altitude.</p> -<p><img src="/assets/images/india_key_monastery.jpg" alt="key monastery" /></p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d843.1304298825468!2d78.01154047393467!3d32.2978346!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3906a673e168749b%3A0xf011101a0f02588b!2sKey%20Gompa%20(Key%20Monastery)!5e0!3m2!1sen!2sde!4v1647009764190!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<p><img src="/assets/images/tashi_gang.jpg" alt="tashi gang" /></p> -<p>This is Tashi Gang, a village close to the Monastery. It houses around 50 people and only has road access during 3-4 months in the summer. For the rest of the time, the people rely on first aid services by helicopter, which can only be called with a working cell phone tower.</p> -<iframe src="https://www.google.com/maps/embed?pb=!1m18!1m12!1m3!1d3389.4081271053687!2d78.67430271521093!3d31.841107638419718!2m3!1f0!2f0!3f0!3m2!1i1024!2i768!4f13.1!3m3!1m2!1s0x3907aaa3ac472219%3A0x5c4b39e454beed3c!2sTashigang%20172112!5e0!3m2!1sen!2sde!4v1647009910307!5m2!1sen!2sde" width="500" height="500" style="border:0;" allowfullscreen="true" loading="lazy"></iframe> -<h2 id="The_Project">The Project</h2> -<p>In an environment reliant on hydro-energy and solar (diesel transport is unreliable due to snowed-in mountain roads), over 6 months of snowy winter, frequent snowstorms, and temperatures of up to -35°C, securing the grid is hard.</p> -<p>Our way to tackle the issue was to reject the in the western society very established notion of electricity as a homogenous product with centralized production and instead researched the possibilities of a predictive, self-correcting, and decentral grid.</p> -<p>By prioritizing energy usage cases, instead of a full blackout during a storm, essential functions like radio towers and hospitals could be partially powered and maybe stay functioning. The binarity of either having electricity or not would be replaced by assigned quantities and timeslots, in a collective effort to be mindful and distribute the electricity necessity-based. -The ultimate vision was a live predictive electricity market, where people could even earn money by selling their allotted, but not needed electricity. -To gauge feasibility, I conducted several psychological acceptance studies and collected data on local electricity demands. -I simulated a typical day of electricity demand in the Key monastery and the surrounding villages and mapped out the potential to install cost-efficient smart microgrid controllers enabling such an accurate and predictive behavior. -The smart grid operator boxes available here in Germany cost several hundred, with installation several thousand Euros, not a feasible solution for the Indian population. Instead, we wanted to use Raspberry Pi's, which are interconnected through ethernet cables or local mesh networking.</p> -<h2 id="Research">Research</h2> -<p><img src="/assets/images/Key_Monastery_Spiti.png" alt="The Electricity layout of the Key Monastery" /></p> -<h2 id="Data_Collection">Data Collection</h2> -<p>Building a questionnaire and visiting public schools during their English Classes, I had the chance to speak to a range of teenagers, answering questions about the state of electricity in their homes, generating more data than I could have accomplished running from door to door without any skills speaking local dialects. The questionnaire was as scientific as I could make it in such a situation and geared towards finding the type and number of electric devices in the homes and estimating typical usage scenarios.</p> -<p>With a total of 145 participants from more than 6 different schools and roughly 4 different districts, all located in the Indian part of the Himalayas, the findings are as follows:</p> -<p>The participants range from 11 to 53 years, with an average of 17 years. -The average household has 6 members with an average of 5 smart devices. Only 2 percent of the Households had not a single smart device, but at the same time, only 42 percent had direct or indirect access to a laptop or computer. So the main body of smart devices consists of smartphones with a negligible portion of tablets. -The average total amount of electrical devices is around 11 electrical appliances per house.</p> -<p><strong>Subjective</strong> Quality Rating on a scale of 1 to 10:</p> -<blockquote> -<p>Average quality in summer: 7.1 -Average quality in monsoon: 5.6 -Average quality in autumn: 7.1 -Average quality in winter: 4.0</p> -</blockquote> -<p>So, as you would expect, during winter, but also when it rains, the felt quality drops by more than 30 percent on average. -As for the daily supply time, the average sits at 15.1 hours out of 24, meaning the people have electricity only for 62.9 percent of the time, some, as for example the people in Diskit only have a sad 4 hours of daily access. On top of that, this estimation does not account for the snowfalls in Spiti for example, where it is not uncommon to experience 3 consecutive days of powercut or more. -As the Power Meter is supplied by the government, a solid 82 percent of the houses have a working power meter, if one assumes that the 13 percent who did not know whether they have a power meter, do have one, we can say that around 95% of the houses have a power meter.</p> -<p>Another goal of the studies was to find out what would incline people to be caring and sharing with the available electricity, something rather unimaginable here in Germany.</p> -<p>In general, the uninformed openness to delaying usage of electricity on a scale of 1-10 was around 5.5, with the additional information that a smart delay would cause an overall price reduction, the acceptance went up to 6.9, a good 14%. This implies that people would be a lot more inclined to give up conveniences if the benefits have a direct impact on them.</p> -<h2 id="Simulation">Simulation</h2> -<p>After collecting all the estimated electric appliances of the local population, I simulated the use of 200 Solar Panels with 300Wp each, once for simultaneous electricity use, and once for mitigated electricity peaks through smart optimization and electricity usage delay. -<img src="/assets/images/sam_sim.png" alt="SAM Simulation of a local solar system " /> -<img src="/assets/images/sam_sim_opt.png" alt="SAM Simulation Optimized" /></p> -<p>Although solar is definitely not the optimal choice here and generates lots of issues with energy storage and battery charging at negative degrees, we figured that this was the way to go for the project. -And as you can see, optimizing peak usage can improve solar from generating only one-fifth of the demand in winter to about half the demand in winter. Keeping in mind here, that the added solar farm was only intended to supply additional energy and not replace existing solutions, such a "small" farm would be a real lifesaver there and optimize the limited space in extremely mountainous terrain.</p> -<h2 id="Closing_words">Closing words</h2> -<p>There are to sides which the problems can be tackled: we can bring the total energy production up, by adding more panels or electricity by other means, but we can also try and bring the total demand down. This is to be achieved by investing strictly in the most energy-efficient appliances. Even replacing older, not-so-efficient appliances might sometimes be of use. -But ensuring efficient use is not the only way to bring down the overall demand.</p> -<p>As introduced as core ideas for the whole project, sharing and delaying will prove immensely useful. How so? -By sharing, we mean a concept that is already widely applied in the relevant areas. What to do in a Village that has no access to water? Will we send each household out to the faraway river to catch water for their family? Or would we join hands in a community effort to dig a central well used by everyone?</p> -<p>So, when we look at sharing electricity, how would we apply the concept? We take the appliances that consume the most energy individually and scale them up in order to increase efficiency. For example, in our case, that is most applicable to electric heating. If we manage to heat central community spaces available for everyone, naturally, fewer individual rooms will have to be heated. Similarly, one could declare a room as a public cinema, where people come together and watch Tv on a big Projector. Twice as fun, and conserving a great deal of energy again. Such ideas and others have to be realized in order to be able to match the total demand with the available supply.</p> -<p>Sadly, the project was never taken up further, and the situation for the people in the Spiti Valley has not improved. Two years ago, a road directly through the mountains was finished, making the population hopeful for an increase in tourism, increasing the chances of the economic viability of improved solutions. -I spent my time there in the function of a research intern, having no real say in the realization of the project. The problem remains, and I still think that decentral solutions look to be the most promising for this specific location. Of course, the Himalayas present a bit of an extreme location, but that doesn't change the fact that people live there and have a basic human right to electricity.</p> - - - - Bachelor Thesis - Tue, 13 Apr 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/thesis/ - https://aron.petau.net/blog/thesis/ - <h2 id="An_online_psycholinguistic_study_using_reaction_time">An online psycholinguistic study using reaction time</h2> -<p>Last year, I wrote my thesis during the pandemic. With the struggles our university had transitioning to online teaching, I selected a guided topic, although my initial dream was to start writing about my proposed plan for automated plastic recycling. You can read more about that here:</p> -<p><embed - src="/documents/AronPetauBAThesis.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<p>I chose a project that wanted to examine the possibilities of a novel smart hearing protection device specifically designed for auditory hypersensitivity, which is often, but not always, and not exclusively a phenomenon visible in people with an autism spectrum disorder.</p> -<p>A common reaction to this elevated sensitivity is stress and avoidance behavior, often leading to very awkward social situations and impairing the ability to take part in social situations.</p> -<p>Schools are one such social situation and we all know the stress a noisy classroom can produce. Concentration is gone, and education, as well as essential skills like language reproduction, suffer.</p> -<p>There is lots of prior research on these fields, and there is some evidence that sensory information in people on the Autism spectrum is processed differently than in a neurotypical brain. It seems that a certain adaptability, needed to overcome noise issues and bridge asynchrony between auditory and visual sensory input, is reduced in some people on the Autism Spectrum.</p> -<p>In essence, my experiment was responsible for looking at neurotypical people and measuring any effect on language perception produced by varying the delay between auditory and visual input, as well as the loudness.</p> -<p>Here, I had the possibility to conduct an entire reaction-time-based experiment with over 70 participants and went through all the struggles that come with proper science. -I did extensive literature research, coded the experiment, and learned a lot about the reasons nobody really ever does reaction time-based studies like this via a common internet browser. -It was an almost 9 months long learning experience full of doing things I had never done before.</p> -<p>I learned and got to love writing in Latex, had to learn JavaScript for the efficient serving of the stimuli, and R for the statistical analysis. I also got to brush up on my data visualization skills in Python and made some pretty graphs of the results.</p> -<p>The experiment is still working and online if you want to have a look at it. Be mindful though that measuring reaction speed every millisecond is important, which is why it makes heavy use of your browser cache and has been known to crash and defeat some not-so-tough computers.</p> -<div class="buttons"> - <a class="colored external" href="https://moryscarter.com/vespr/pavlovia.php?folder=arontaupe&experiment=av_experiment/&id=public&researcher=aron">Try out the experiment yourself</a> -</div> -<p>Even with writing alone I had extensive helpful feedback from my supervisors and learned a lot about scientific processes and associated considerations.</p> -<p>There was always the next unsolvable problem. Just one example was scientificity and ethical considerations clashing, data privacy against the accuracy of results. Since the machines participants participated on, were private devices, I was unable to know important data like their internet speed and provider, their type of GPU, and their type of external hardware. Turns out, for an auditory experiment, the type and setup of the speakers do play an important role and influence response speed.</p> -<p>The final version of my thesis has something around 80 pages, much of it utterly boring, but nevertheless important statistical analyses. -If you really want to, you can have a look at the whole thing here:</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis/blob/main/AronPetauBAThesis.pdf">Read the original Thesis</a> -</div> -<p>I am a fan and proponent of open source and open science practices. -So here you can also find the rest of the project with the original source code. -I am not yet where I want to be with my documentation practices, and it scares me a bit that anyone can now have a full grasp of all the mistakes I did, but I am throwing this out there as a practice step. I learned and gained a lot from looking at other people's projects and I strive to be open about my processes too.</p> -<p>The original video stimuli are not mine and I have no right releasing them, so they are omitted here.</p> -<div class="buttons"> - <a class="colored external" href="https://github.com/arontaupe/asynchrony_thesis">Find the complete Repo on Github</a> -</div> - - - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/university-of-the-arts-berlin/atom.xml b/public/tags/university-of-the-arts-berlin/atom.xml deleted file mode 100644 index caf9a068..00000000 --- a/public/tags/university-of-the-arts-berlin/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - university of the arts berlin - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/university-of-the-arts-berlin/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/university-of-the-arts-berlin/index.html b/public/tags/university-of-the-arts-berlin/index.html deleted file mode 100644 index ba86caf1..00000000 --- a/public/tags/university-of-the-arts-berlin/index.html +++ /dev/null @@ -1,2 +0,0 @@ -university of the arts berlin - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/university-of-the-arts-berlin/rss.xml b/public/tags/university-of-the-arts-berlin/rss.xml deleted file mode 100644 index 0e0441a8..00000000 --- a/public/tags/university-of-the-arts-berlin/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - university of the arts berlin - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/university/atom.xml b/public/tags/university/atom.xml deleted file mode 100644 index 439ecd40..00000000 --- a/public/tags/university/atom.xml +++ /dev/null @@ -1,60 +0,0 @@ - - - Aron Petau - university - - - Zola - 2025-04-24T00:00:00+00:00 - https://aron.petau.net/tags/university/atom.xml - - Master's Thesis - 2025-04-24T00:00:00+00:00 - 2025-04-24T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/master-thesis/ - - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/university/index.html b/public/tags/university/index.html deleted file mode 100644 index de69a704..00000000 --- a/public/tags/university/index.html +++ /dev/null @@ -1,2 +0,0 @@ -university - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/university/rss.xml b/public/tags/university/rss.xml deleted file mode 100644 index 396df26c..00000000 --- a/public/tags/university/rss.xml +++ /dev/null @@ -1,54 +0,0 @@ - - - - Aron Petau - university - https://aron.petau.net/ - - Zola - en - - Thu, 24 Apr 2025 00:00:00 +0000 - - Master's Thesis - Thu, 24 Apr 2025 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/master-thesis/ - https://aron.petau.net/blog/master-thesis/ - <h2 id="Master&#39;s_Thesis:_Human_-_Waste">Master's Thesis: Human - Waste</h2> -<p>Plastics offer significant material benefits, such as durability and versatility, yet their -widespread use has led to severe environmental pollution and waste management -challenges. This thesis develops alternative concepts for collaborative participation in -recycling processes by examining existing waste management systems. Exploring the -historical and material context of plastics, it investigates the role of making and hacking as -transformative practices in waste revaluation. Drawing on theories from Discard Studies, -Material Ecocriticism, and Valuation Studies, it applies methods to examine human-waste -relationships and the shifting perception of objects between value and non-value. Practical -investigations, including workshop-based experiments with polymer identification and -machine-based interventions, provide hands-on insights into the material properties of -discarded plastics. These experiments reveal their epistemic potential, leading to the -introduction of novel archiving practices and knowledge structures that form an integrated -methodology for artistic research and practice. Inspired by the Materialstudien of the -Bauhaus Vorkurs, the workshop not only explores material engagement but also offers new -insights for educational science, advocating for peer-learning scenarios. Through these -approaches, this research fosters a socially transformative relationship with waste, -emphasizing participation, design, and speculative material reuse. Findings are evaluated -through participant feedback and workshop outcomes, contributing to a broader discussion -on waste as both a challenge and an opportunity for sustainable futures and a material -reality of the human experience.</p> -<p><embed - src="/assets/documents/Human_Waste_MA_Aron_Petau.pdf" - type="application/pdf" - style="width: 100%; height: 80vh; margin: 0 auto; display: block; border: 1px solid #ccc;" /></p> -<div class="buttons"> - <a class="colored external" href="https://pinry.petau.net">See the image archive yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://archive.petau.net/#/graph">See the archive graph yourself</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://forgejo.petau.net/aron/machine_archivist.git">Find the complete Repo on Forgejo</a> -</div> - - - - diff --git a/public/tags/values-in-science/atom.xml b/public/tags/values-in-science/atom.xml deleted file mode 100644 index 2f6a7f34..00000000 --- a/public/tags/values-in-science/atom.xml +++ /dev/null @@ -1,540 +0,0 @@ - - - Aron Petau - values in science - - - Zola - 2021-03-01T00:00:00+00:00 - https://aron.petau.net/tags/values-in-science/atom.xml - - Critical Philosophy of Subjectivity - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - - Philosophy - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/philosophy copy/ - - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Political Violence - 2021-03-01T00:00:00+00:00 - 2021-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/political-violence/ - - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - - Critical Epistemology - 2020-07-14T00:00:00+00:00 - 2020-07-14T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/critical-epistemologies/ - - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/values-in-science/index.html b/public/tags/values-in-science/index.html deleted file mode 100644 index c621d6e6..00000000 --- a/public/tags/values-in-science/index.html +++ /dev/null @@ -1,2 +0,0 @@ -values in science - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/values-in-science/rss.xml b/public/tags/values-in-science/rss.xml deleted file mode 100644 index 6c82b009..00000000 --- a/public/tags/values-in-science/rss.xml +++ /dev/null @@ -1,507 +0,0 @@ - - - - Aron Petau - values in science - https://aron.petau.net/ - - Zola - en - - Mon, 01 Mar 2021 00:00:00 +0000 - - Critical Philosophy of Subjectivity - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - https://aron.petau.net/blog/critical-philosophy-subjectivity/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> - - - - Philosophy - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/philosophy copy/ - https://aron.petau.net/blog/philosophy copy/ - <h2 id="Critical_considerations_during_my_studies">Critical considerations during my studies</h2> -<p>I have attended a fair share of philosophical seminars in my studies and consider it a core topic connected both to science and to digital environments. -Normative and feminist social theory, as well as the theory of science and phenomenology, are all brought to me through seminar formats at university and made up a good part of my education there. -I find it hard to properly demonstrate what interests me without presenting often long-winded and dull term papers. -The courses I loved most also often had a format with a weekly hand-in, where students are asked to comment on the paper they just read to identify points to carry into next week's discussion. I am incredibly thankful for this methodology of approaching complex philosophical works, often complete books with supplicant essays surrounding the course topic. In my opinion, nearly all of the value created during these seminars is contained within the live discussions fed by reading materials and little opinion pieces in the form of forum comments. That's why I decided to share here a selection of these weekly commentaries and the sources they are based upon. They are often unrefined and informal, but they indicate the centerpiece of the seminars and demonstrate many thought processes that happened within me during these sessions. Although I took only a small selection, in sum they are a substantial read. Feel free to just skip through and read what catches your interest.</p> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Critical_Philosophy_of_Subjectivity_1:_Michel_Foucault">Forum entries from the Seminar: Critical Philosophy of Subjectivity 1: Michel Foucault</h2> -<h3 id="On_Butler:_Constituting_norms_=/=_carrying_normative_responsibilities_for_their_existence">On Butler: Constituting norms =/= carrying normative responsibilities for their existence</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Butler, J. (2004). Undoing Gender (1st ed.). Routledge. <a href="https://doi.org/10.4324/9780203499627">https://doi.org/10.4324/9780203499627</a> -<a href="https://doi.org/10.4324/9780203499627">Publication</a></p> - -</blockquote> -<p>Citation from Butler, Page 51, citing Ewald, which is, in turn, interpreting Foucault:</p> -<blockquote> -<p>The norm integrates anything which might attempt to go beyond it—nothing, nobody, whatever difference it might display, can ever claim to be exterior, or claim to possess an otherness which would actually make it other” -<cite><a href="https://doi.org/10.2307/2928449">(Norms, Discipline, and the Law, P.173)</a></cite></p> -</blockquote> -<p>Such a view suggests that any opposition to the norm is already -contained within the norm, and is crucial to its functioning.</p> -<p>Here, for me, the entire futility of the approach later identified and described is condensed into a few sentences.</p> -<blockquote> -<p>Hence, regulations that seek merely to curb certain specified activities (sexual harassment, welfare fraud, sexual speech) perform another activity that, for the most part, remains unmarked: the production of the parameters of personhood, that is, making persons according to abstract norms that at once condition and exceed the lives they make—and break. -<cite>Page 56, final sentence</cite></p> -</blockquote> -<p>The idea that it is impossible to legislatively regulate norms without propelling, propagating, and carving them out deeper resonates with me, but at the same time, it has left me undecided on how to proceed. -I understand the first citation to clearly be Ewald's interpretation of things and am not sure whether Foucault's careful circumvention of the term "Norms" is related to anticipation of this argument.</p> -<p>Further, I am not sure I share Ewald's interpretation; I see that the object "othered" by a norm is a constituent and necessary object for the norm, simply due to its "comparative" nature (p. 51, citation from Ewald). -The oppressed may well be as constituting of norms as the privileged, but this does not translate to a normative responsibility nor a pang of guilt in my opinion. The dangerous argument that the oppressed bear responsibility for their situation is too close for my taste. I would like to emphasize a clear cut between constituting and reinforcing a norm and thriving on it. -Yes, maybe that is a good location to make the cut: The normative and ethical pressure, or better, the guilt of complicity lies with the ones thriving BECAUSE of a norm and clearly not with those thriving DESPITE OF a norm. -I would think that Butler makes a similar argument elsewhere, but as such, I was missing it here, resulting in a very bleak and hopeless situation where any struggle to change the status quo through legislation is doomed and inevitably propagates and reinvents stable unfair relations of power.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 23. January 2022, 14:23</p> - -</blockquote> -<h3 id="On_Ewald:_What,_then,_is_a_norm?">On Ewald: What, then, is a norm?</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: François Ewald; Norms, Discipline, and the Law. Representations 1 April 1990; 30 138–161. doi: <a href="https://doi.org/10.2307/2928449">https://doi.org/10.2307/2928449</a> -<a href="https://doi.org/10.2307/2928449">Publication</a></p> - -</blockquote> -<p>Some tiny details about norms that stuck out to me about the norm were that: 1: they are fictional and thus, an object conforming to a norm is not more meaningful than an object not conforming to a norm. 2: the entire given set comprises the norm, the deviations play a defining role in the formation of the norm itself (or an average). -p. 152: Under norm, 3 phenomena are subsumed: Discipline, -less as a constraint, but more as a regulatory mechanism insurance, -Reducing objects to their relative occurrence, distributing risk. and standardization. -The norm has three defining features:</p> -<ul> -<li>positivism, -as reliant on facts, which have an aura of objectivity around them.</li> -<li>relativity, -they are neither absolute nor universal, they have a scope, both in definition as a certain temporal extension.</li> -<li>polarity -involving a classification between the normal and the abnormal, where the abnormal is to be some handicap, not attaining something that the normal does attain.</li> -</ul> -<p>What, then, is a norm?</p> -<blockquote> -<p>It is a way for a group to provide itself with a common denominator in accordance with a rigorous principle of self-referentiality, with no recourse to any kind of external reference point, either in the form of an idea or an object. The normative process can obey a variety of different logics: the panoptical logic of discipline, the probabilistic schema of insurance, or the communicative logic of the technical norm. These three logics have the same form: in each case, the rule which serves as a norm, by virtue of which everyone can measure, evaluate, and identify himself or herself, will be derived from those for whom it will serve as a standard. A strange logic, this, which forces the group to turn back in upon itself and which, from the moment it establishes itself, will let no one escape its purview. -<cite>p. 154</cite></p> -</blockquote> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 16. January 2022, 18:48</p> - -</blockquote> -<h3 id="On_Foucault:_The_effects_without_effector">On Foucault: The effects without effector</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Michael Foucault. Power/knowledge: Selected interviews and other writings 1972–1977. Pantheon, New York, 1980. -<a href="http://freudians.org/wp-content/uploads/2014/09/Roundtable-Confession-of-the-Flesh.pdf">Publication</a></p> - -</blockquote> -<blockquote> -<p>one finds all sorts of support mechanisms [...] which invent, modify and re-adjust, according to the circumstances of the moment and the place- so that you get a coherent, rational strategy, but one for which it is no longer possible to identify a person who conceived it. -<cite>p. 203</cite></p> -</blockquote> -<p>In this passage, and the one following it, I think Foucault pinpoints as one of the central attributes of the apparatus (or dispositif) the arbitrariness of the order of power relations. There is no identity having to undergo some sort of inventive process to start off a collective change, a "strategy" just happens to meet the criteria for deployment.</p> -<blockquote> -<p>But between the strategy which fixes, reproduces, multiplies and accentuates existing relations of forces, and the class which thereby finds itself in a ruling position, there is a reciprocal relation of production. Thus one can say that the strategy of moralising the working class is that of the bourgeoisie. One can even say that it's the strategy which allows the bourgeois class to be the bourgeois class and to exercise its domination. But what I don't think one can say is that it's the bourgeois class on the level of its ideology or its economic project which, as a sort of at once real and fictive subject, invented and forcibly imposed this strategy on the working class.</p> -</blockquote> -<p>This was for me the most powerful grasp of what an apparatus is. A complicated removal of the effector from the effect. -I struggle to continue to find any substance to the relations of the classes. Does reciprocal mean anything more than both are constitutive of each other? One produces the means of reproduction of the other, but where exactly can I apply moral judgements? -This whole ordeal and now I lack subjects to blame. -How can this theory possibly bring about change in society? Is that even its goal? Do we undergo this analysis in order to make society better in the end?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 12. December 2021, 22:01</p> - -</blockquote> -<h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Political Violence - Mon, 01 Mar 2021 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/political-violence/ - https://aron.petau.net/blog/political-violence/ - <h2 id="Forum_entries_from_the_Seminar:_Is_political_violence_justifiable?_Reading_Judith_Butler_and_Elsa_Dorlin">Forum entries from the Seminar: Is political violence justifiable? Reading Judith Butler and Elsa Dorlin</h2> -<h3 id="On_Dorlin">On Dorlin</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dorlin, Elsa. Se défendre: une philosophie de la violence. Zones, 2017. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=MD05DwAAQBAJ&amp;oi=fnd&amp;pg=PT7&amp;dq=dorlin+se+defendre+book&amp;ots=gVZ7VSU867&amp;sig=tMn1dRVSJDkUMBmmtMJOgT8JhcQ&amp;redir_esc=y#v=onepage&amp;q=dorlin%20se%20defendre%20book&amp;f=false">Publication (Not yet translated to English)</a></p> - -</blockquote> -<p>From the seventh chapter in Dorlins "Self-Defense", I found the idea that safe spaces are actually prone to be counterproductive very strong. -I think the discussion around whether safe spaces are an effective tool that is appropriate on top is a rather current and ongoing one. -In so many other words, Dorlin here opens up the idea that the creation of a safe space always implies a hostile "outside" or other space. -Further, Dorling sees as problematic that safe spaces will often experience problematic situations when trying to self-govern. The line of thought here is that safe spaces often explicitly reject the authority of traditional state bodies, since those exactly are identified as the oppressive force. This is problematic because then the community inside the safe space has to recreate social norms from scratch and qua definition of a safe space end up being much more restrictive and monitoring, tapping also into potentially extreme measurements for "enforcing" safety. -Dorlin notes that by doing this, societal oppressive norms can end up becoming reproduced through the very instance created to shelter from it. -I think this opens up 2 points worth discussing: -Are there limits to the self-governance of leftist groups? How can self-governance be made possible without recreating some hierarchy or other? -Does this ignore that safe spaces can sometimes be essential for survival? According to Dorlin, the alternative seems to be to instead of building sheltered, isolated safe spaces, the fight has to occur in the public, transforming the entire space without the necessity for exclusive logic. How can we argue this? Could there be an oppressed position from whence any aggressive stance towards the public forbids itself? (I think there is!) For me this seems like putting the entire burden of transformational potential on the oppressed individual, enabling a position like: "Well, the person did not object or introduce change, so the person implied consent." -Will a public fight cause more harm being fought than it will save after introducing change? And who are we to calculate this beforehand?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Sunday 05. December 2021, 15:52</p> - -</blockquote> -<h2 id="Weekly_hand_in_from_the_Seminar:_Soziale_Erkenntnistheorie">Weekly hand in from the Seminar: Soziale Erkenntnistheorie</h2> -<h3 id="On_Fricker:_Epistemic_Injustice">On Fricker: Epistemic Injustice</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Fricker, Miranda. Epistemic injustice: Power and the ethics of knowing. Oxford University Press, 2007. -<a href="https://books.google.de/books?hl=de&amp;lr=&amp;id=lncSDAAAQBAJ&amp;oi=fnd&amp;pg=PR9&amp;dq=fricker+epistemic+injustice+2007&amp;ots=3fJ9TIK4T2&amp;sig=JGCMR2YYUhjRc62DPEnf2yWDnjU&amp;redir_esc=y#v=onepage&amp;q=fricker%20epistemic%20injustice%202007&amp;f=false">Publication</a></p> - -</blockquote> -<ol> -<li>Worin unterscheiden sich inferentialistische von nicht-inferentialistischen Theorien der testimonialen Erkenntnis (d.h. des Wissens durch das Zeugniss andere)?</li> -</ol> -<p>Inferentialistische Theorien gehen davon aus, dass die eigentliche Inferenz, also die Generierung eines neuen Epistems im Subjekt stattfindet. Konkret heisst dass, dass Ich die Aussage P einer dritten Person erst in irgendeiner Weise vor mir selbst rechtfertigen muss, bevor ich sie selbst verwenden kann. Ist die Aussage nun 2 + 2 = 4, muss ich also mit allen mir zur Verfügung stehenden Mitteln selbst überprüfen, ob diese Aussage Wahrheits- und Kohärenzkriterien erfüllt. Ich muss also beispielsweise über darunterliegende Axiome, die mir bekannt sind, die Aussage extern (ausserhalb von Person X hat das gesagt, also kann Ich das glauben) überprüfen. Im simplen Beispiel also konkret das Ergebnis berechnen. Wenn man so will, liegt also immer die “Beweislast” für meine eigenen Episteme bei mir und ich kann diesen Beweisaufwand nur begrenzt auslagern. Eine sehr direkte Folge davon wäre, dass jeglicher Erkenntnisgewinn mit erheblicher, bewusster oder unbewusster Arbeit verbunden ist. -Dies wäre die wahrscheinlich logisch stringentere Theorie, gegen sie spricht aber die Phänomenologie eines Erkenntisgewinns. Eine Erkenntnis kommt uns oft vor wie ein “Heureka” Moment, wir “finden” sie, plötzlich ist sie da und wir können mit ihr arbeiten. -Eine nicht-inferentialistische Theorie legt ebendiese Beweislast nicht im Subjekt an, ich habe eine Erlaubnis, oder besser, ein Recht auf a-priori Annahme der Richtigkeit der Aussage. “Person X hat mir P gesagt, also kann ich P verwenden” ist nun valide und bedarf erstmal keiner weiteren Überprüfung auf Richtigkeit. Diese Argumentationslinie ist deutlich kompatibler mit der phänomenologischen Erfahrung einer Erkenntnis vim Alltag. Wir stoßen aber auf deutlich größere Probleme, wenn wir uns fragen, woher eigentlich unser Recht auf Wahrheitsannahme von Drittaussagen kommt. Klar, 2+2=4, weil der Prof das an die Tafel geschrieben hat, ist die “schlechtere” Begründung als zu sagen, dass das Ergebnis aus gewissen mathematischen Axiomen deduziert wurde.</p> -<ol start="2"> -<li>Formulieren Sie jeweils einen Einwand gegen beide Theorien.</li> -</ol> -<p>Wir befinden uns also nun in der Spannung der phänomenalistischen “Heureka” Erfahrung des Findens von Epistemen (in nicht-inferentiellen Systemen) und dem Problem der schwachen Justifizierung von Aussagen gegenüber der erhöhten Stringenz eines epistemischen Systems, dass externe (logische, probabilistische, normative etc.) Gründe für Aussagen zur Verfügung stellt, aber einen schier unüberwindbaren rechnerischen Aufwand darstellt. Auch das Problem der ersten Begründung bleibt bestehen. Angenommen, ich weiß noch nichts, habe bisher null Episteme gesammelt, wie wird das erste Epistem, das ich finde, begründbar sein?</p> -<ol start="3"> -<li>Worin besteht doxastische Verantwortung (doxastic responsibility) nach F und Ihrer eigenen Meinung nach.</li> -</ol> -<p>Doxastische Verantwortung ist die Verantwortung für die Begründbarkeit des eigenen Nezwerkes aus Epistemen. Wenn mich also jemand fragt: Warum glaubst du das?, ist es sozial im Allgemeinen erwartbar, dass ich darauf eine Antwort liefern kann. Und wie wir eben schon am Beispiel der Begründung für 2+2=4 gesehen haben, scheint es hier “bessere” und weniger gute Gründe zu geben, das heisst, eine Person kann zur Verantwortung gezogen werden, unzureichend begründete Episteme fallen zu lassen und eine gewisse Grenze zu ziehen, eine mindest erwartbare Begründung. Diese kann sehr wahrscheinlich nicht universell formuliert werden. Eine Regel wie: Alle Bürger dürfen nur noch Aussagen weiterverwenden, denen sie eine mindestens 90-prozentige Wahrheitswarscheinlichkeit attestieren, ist aus diversen Gründen problematisch. -Frickers Auffassung Doxastischer Verantwortung ist insofern speziell, als dass sie eine deutliche Verbindung moralischer Verantwortung (die wir offensichtlich alle in irgendeiner Form tragen) und Doxastischer Verantwortung sieht. Sogar die Gründe sind oft überlappend. Eine Gute Moralische Begründung, die zum Beispiel der Wahrhaftigkeit, scheint ganz offensichtlich auch eine gute doxastische begründung zu sein. Diese Parallelität zieht Fricker heran, um neo-aristotelianische Moralbegründuungen auch auf epistemischer Ebene wirksam zu machen. -Ich lasse mich da gern Überzeugen von Ihr und erache es als sinnvoll Doxastische Verantwortung in gewisser Weise moralisch bindend zu machen. Intuitiv wissen wir ja auch, dass unsere Erwartung, dass dritte wahrhaftig mit uns interagieren, auf Gegenseitigkeit beruht und das leben nicht nur normativ, sondern auch auf epistemischer Ebene “verbessert”. Dies liefert auch eine recht simplistesche Rechtfertigung, annehmen zu können, dass Dritte mir die Wahreit sagen. Ich tue ja auch immer mein Bestes, warum also die anderen nicht?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on 05.01.2021</p> - -</blockquote> - - - - Critical Epistemology - Tue, 14 Jul 2020 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/critical-epistemologies/ - https://aron.petau.net/blog/critical-epistemologies/ - <h2 id="Forum_entries_from_the_Seminar:_Critical_Epistemologies">Forum entries from the Seminar: Critical Epistemologies</h2> -<h3 id="On_Anderson:_Institutions">On Anderson: Institutions</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Epistemic Justice as a Virtue of Social Institutions -Elizabeth Anderson (2012) Epistemic Justice as a Virtue of Social Institutions, Social Epistemology, 26:2, 163-173, -DOI: 10.1080/02691728.2011.652211 <a href="https://doi.org/10.1080/02691728.2011.652211">Publication</a></p> - -</blockquote> -<p>The text by Anderson helped shed light on a few issues I stumbled over with Frickers Account. On top of the various issues I and seemingly others have with her virtue-based approach, I think a utilitarian angle is worth considering. That would be: okay, I accept that people can help fight injustice by realising their privilege, showing restraint, silencing themselves, and adopting the benevolent listening approach. I think that is a practical, virtuous, and realistic endeavour. -But is it the effective path to alleviating structural injustice? I think not, and initially, that is a major reason I discarded Fricker’s approach, although I saw merit. I have similar concerns to Anderson in the scalability of virtues. Virtuous behavior might help my personal well-being, it gives me normative elevation and might even further the quality of relationships I have. But is it applicable to society, is it enough to counteract structural injustice? -Well, maybe, assuming that:</p> -<ol> -<li>Everyone realizes their privilege,</li> -<li>Everyone concludes that justice is the right goal,</li> -<li>Upon deciding to adopt a virtuous stance, everyone at least moderately succeeds in practicing what they preach.</li> -</ol> -<p>I think, for society, the same society that came up with patriarchy in the first place, external pressure, some measure independent of the convictedness of the subjects is needed. -Anderson made the powerful point of: “Anything that works, goes”, which took me some time to appreciate. I am always angry when I get told to keep my shower to a minimum or stop using plastic straws when I know exactly that my using less water is nothing compared to the institutionalized practice of Coca-Cola putting water into bottles. I feel like it is unjustified to ask me to save water while others triple their output, for performance. -The same thing applies to Epistemic injustices. It strikes me how much energy it costs to keep up virtuous behavior individually and how little effect there is to show for it. I do not believe in “trickling up” where institutions will eventually adopt individual practices. -Is Fricker thereby less right in her point? No, it adds up, as an entire population showering shorter adds up to lots of water saved. -Anderson also points out how locally innocent biases can create injustice on a “macro” scale. Another indicator for me is that local virtue is not the sole solution, as it can still feed and sustain a system enforcing epistemic injustice.</p> -<p>I still have doubts about what to do now with my ideas, on how the world looks that I want. I lack the imagination of seeing a world that is epistemically just, and it is hard to strive for something one cannot even imagine. The system is inherently leaning toward inequality, if I try to balance something on a needle, it will only go well so long, before small imbalances create chain reactions and the object should be called unstable. Should we even succeed in “resetting” society, creating equal participation for each subject, how will it remain just? Is Justice always a conjunct of Equality? Are there ways to achieve real Justice without needing equality?</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 14. July 2020, 17:45</p> - -</blockquote> -<h3 id="On_Medina,_the_informant_and_the_inquirer">On Medina, the informant and the inquirer</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Dr. José Medina (2012) Hermeneutical Injustice and Polyphonic Contextualism: Social Silences and Shared Hermeneutical Responsibilities, Social Epistemology, 26:2, 201-220, DOI: 10.1080/02691728.2011.652214 -<a href="https://www.ias.edu/sites/default/files/sss/pdfs/Crisis-and-Critique-2018-19/medina_imposed_silences.pdf">Publication</a></p> - -</blockquote> -<p>My biggest takeaway here was that, as I tried to hint at in an earlier comment, -Whenever we talk about justice, this necessarily refers to a relational concept, where everybody has a double role to ensure successful communication. Medina calls these the inquirer and the informant. So, every individual has to make sure to act to her capacity as an epistemologically sound knowledge-acquiring agent (the inquirer). This would involve knowing when and how to falsify/qualify statements, making inferences about the theory of mind, and generally comparing different statements. The other role is the informant, where the individual should have the capacity to function as an object in an inquiry by another. -Very roughly this can, I think, be compared to any good communication model, where there are a listener and a speaker, and both have to function. What was new here, or at least came out more clear is that it not only depends on the capacity of both of these roles on the subject, but it is also directly dependent on the “other”, the agent opposite of the subject. We may call this other society later but it helps me to visualize the other as an individual nonetheless. Where the analogy to communication now fails, in my opinion, is this cross-dependence, where an agent does not fully determine her capacity to act both as an inquirer and as an informant, it is co-determined by the “other”. So, if I, as an “other”, listen to someone's statements, and I fail or refuse to understand the epistemic content of the message, I am not only impairing my epistemic agency, but I also hurt the epistemic agency of the subject. Maybe obvious to most, but this thought struck me as being exactly the point of leverage for dysfunctionalities in power relations. -Also argued convincingly in the paper was that these are distinct and independent agencies, which can be impairing an individual separately. -Overall, the Medina text was incredibly helpful after the somewhat confusing Fricker text that felt incomplete and left a lot of questions for me. The medina text picked up all my initial doubts, that I couldn't properly formulate, and many more, while still holding to the general framework of Fricker. -Although I was not convinced by the Fricker Text, I tend to think the strategy:</p> -<p>"When in doubt, give the subject full epistemic credibility"</p> -<p>Is a good strategy that might alleviate a lot of issues regarding functions of power, and hierarchy, but also further, it might be a good counter for things as our confirmation bias, expectation bias and many individual errors that we could minimize by constantly exposing ourselves to falsifiability through others (voluntarily). Sounds like science applied to agency to me.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Thursday 09. July 2020, 11:25</p> - -</blockquote> -<h3 id="On_Jaggar:_Norms,_Outlaw_Emotions,_and_the_Ideal_Society">On Jaggar: Norms, Outlaw Emotions, and the Ideal Society</h3> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>Source Text: Alison M. Jaggar (1989) Love and knowledge: Emotion in feminist epistemology, Inquiry, 32:2, 151-176, DOI: 10.1080/00201748908602185 -<a href="https://doi.org/10.1080/00201748908602185">Publication</a></p> - -</blockquote> -<p>I found Jaggar to be a very wholesome read, it was the perfect amount of grounded argumentative structure and felt very connected as a whole. This was, together with the ideas from Lugones the best and most fruitful paper for me. -On outlaw emotions: -First, I hate the term, I think it’s placative and fails to frame the (actually nice) idea behind it. -Outlaw Emotions are all those emotions incompatible with the dominant norms. That’s a huge field to cover, among feminist emotions they would also encompass emotions that are irrational or “faulty”. So, Jaggar does the term Justice by saying, some, but not all Outlaw Emotions are Feminist emotions. To make this evident, just think of a murderer's joy for killing, it is of no feminist interest to dissect, yet it is against dominant values. So, experiencing Outlaw emotions is a (probably) necessary, but not sufficient condition for feminism. The incompatible emotion serves to create discourse and change. -Jaggar convincingly shows how emotions have a direct influence on beliefs and can validly constitute evidence, while simultaneously validly influencing values in a similar manner. -When we talk about dominant/alternative norms, we already endorse hierarchy in society. We acknowledge its existence, simply by identifying the dominant norm. I am not quite sure what exactly Jaggar proposes we should do with the hierarchy structures in society. Explicitly I can read: Subcultures rejecting dominant norms should be formed, to create counterbalances and a somewhat fair discourse over the topic. -“How can we determine which outlaw emotions are to be endorsed or encouraged and which rejected? In what sense can we say that some emotional responses are more appropriate than others? What reason is there for supposing that certain alternative perceptions of the world, perceptions informed by outlaw emotions, are to be preferred to perceptions informed by conventional emotions? Here I can indicate only the general direction of an answer, whose full elaboration must await another occasion. I suggest that emotions are appropriate if they are characteristic of a society in which all Human Life (and perhaps some nonhuman life, too) thrive, or if they are conducive to establishing such a society.” -To me this passage sounds sketchy at best, there is no indication of how to successfully separate appropriate from inappropriate emotions. Roughly, I read this part as: emotions are warranted iff they increase the balance of power. (equivalent to minimizing the height of the hierarchy) I would love to get to read this “other occasion” because it seems indefensible to me to formulate a norm that states: Accept only emotions which eliminate/diminish norms. -The idea roughly resembles Rawls's Minimax Principle, where a policy should be implemented iff the benefit for the most disadvantaged is highest. -Another thing I found helpful is her reformulation of what norms do: -“Dominant Norms tend to serve dominant interests” -til here nothing new, this is a tautology for me, I understand norms as identical to dominant interests, that’s literally what norms are. -Is an alternative, suppressed norm even thinkable? Isn't it inherent in a norm that it be the dominant one? -But then, after that: "Whatever our color / gender / class / sexual orientation, we are likely to adopt the dominant value of racist, classist, homophobe, misogynistic white men." -This was rather helpful to me, as it reframes the “act” of oppression as the “likelihood of value distribution” being skewed in your favor, making everybody’s values more likely to be similar to yours. This nicely illustrates how a system can be hierarchical and oppressive, without anybody actively, intentionally “acting oppressive”, while still perpetuating oppression. I'm -not saying everybody is acting unintentionally oppressive, but it is always hard to imagine for me to picture "White Men" forming a group and collectively deciding on who to hate this coming season, Conceptually separating "being oppressed" and "oppressing" into phenomena -without necessary inherent causal relation makes sense to me here.</p> -<blockquote class="note"> - <p class="alert-title"> - <i class="icon"></i>Note</p> - <p>created by Aron Petau on Tuesday 23. June 2020, 18:52</p> - -</blockquote> - - - - diff --git a/public/tags/virtual-reality/atom.xml b/public/tags/virtual-reality/atom.xml deleted file mode 100644 index 4d7b78af..00000000 --- a/public/tags/virtual-reality/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - virtual reality - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/virtual-reality/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/virtual-reality/index.html b/public/tags/virtual-reality/index.html deleted file mode 100644 index bee5e550..00000000 --- a/public/tags/virtual-reality/index.html +++ /dev/null @@ -1,2 +0,0 @@ -virtual reality - Aron Petau

Posts with tag “virtual reality”

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/virtual-reality/rss.xml b/public/tags/virtual-reality/rss.xml deleted file mode 100644 index bc827dac..00000000 --- a/public/tags/virtual-reality/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - virtual reality - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/waste/atom.xml b/public/tags/waste/atom.xml deleted file mode 100644 index 1e0a076e..00000000 --- a/public/tags/waste/atom.xml +++ /dev/null @@ -1,81 +0,0 @@ - - - Aron Petau - waste - - - Zola - 2022-03-01T00:00:00+00:00 - https://aron.petau.net/tags/waste/atom.xml - - Plastic Recycling - 2022-03-01T00:00:00+00:00 - 2022-03-01T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/plastic-recycling/ - - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/waste/index.html b/public/tags/waste/index.html deleted file mode 100644 index ced92f16..00000000 --- a/public/tags/waste/index.html +++ /dev/null @@ -1,2 +0,0 @@ -waste - Aron Petau

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Click here to be redirected. \ No newline at end of file diff --git a/public/tags/waste/rss.xml b/public/tags/waste/rss.xml deleted file mode 100644 index a1d23a52..00000000 --- a/public/tags/waste/rss.xml +++ /dev/null @@ -1,75 +0,0 @@ - - - - Aron Petau - waste - https://aron.petau.net/ - - Zola - en - - Tue, 01 Mar 2022 00:00:00 +0000 - - Plastic Recycling - Tue, 01 Mar 2022 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/plastic-recycling/ - https://aron.petau.net/blog/plastic-recycling/ - <p>Being involved with 3D Printers, there is the issue of sustainability that I am confronted with regularly. -Most 3D printed parts never get recycled and add to the global waste problem, rather than reducing it. -The printer most certainly doesn’t care what it is printing, the main problem is the dimensional accuracy and the purity of the material. All of this leads to a huge industry, Germany being especially involved, using loads of virgin plastic.</p> -<p>What can be done about it? -We can design our products to last longer, we can also print recycling labels on them so they do not have to get burned after their first life. We can take care to only print functional objects, not just fun toys nobody uses. -Yet, none of that prevents the use of virgin plastics. If you buy a spool of filament, there are some recycled options, but usually at twice the price at worse quality. No wonder recycled filament fails to convince the masses. It is mostly a fun thing YouTubers can pursue, not a valid commercial process.</p> -<p>{% include video id="vqWwUx8l_Io" provider="youtube" %}</p> -<p>In my opinion, the core problem is the nonexistent economic feasibility of a proper recycling process. Identifying the exact material of a piece of trash is a very hard problem, definitely not solved yet. So why do we mix the plastic up in the first place? There is a general willingness of people to recycle, but the system for it is missing.</p> -<h1 id="The_Master_Plan">The Master Plan</h1> -<p>I want to get people to wash and separate their trash for me, which are the most expensive steps in the recycling process. There is a willingness to take the extra step, and even if just my mom collects bottle caps for me, that is more than I can realistically use up. -This only really works when I am thinking in a local and decentral environment. -The existing recycling facilities clearly will not be able to provide 200 different containers for 200 different types of plastic. -Starting the process with clean and sorted materials, like bottle caps (HDPE) or failed prints (PET-G), I start off with an advantage. -Now I have to take apart the trash into evenly sized particles. -Meet:</p> -<h2 id="The_Shredder">The Shredder</h2> -<p>We built the Precious Plastic Shredder!</p> -<iframe width="510" height="682" src="https://b2b.partcommunity.com/community/partcloud/embedded.html?route=embedded&name=Shredder+Basic+V2.0&model_id=96649&portal=b2b&showDescription=true&showLicense=false&showDownloadButton=false&showHotspots=true&noAutoload=false&autoRotate=true&hideMenu=false&topColor=%23dde7ed&bottomColor=%23ffffff&cameraParams=false&varsettransfer=" frameborder="0" id="EmbeddedView-Iframe-96649" allowfullscreen></iframe> -<p>With these awesome open-source drawings, I was able to cobble together my very own very dangerous plastic shredder.</p> -<p>After finding some way to drive this massive axis, I feed the beast and hopefully get tiny pretty uniform plastic bits that are ready to begin the cycle of life anew.</p> -<p>The solution for the motorization was an old and used garden shredder that still had an intact motor and wiring. -We cut it in half and attached it to the shredder box.</p> -<p>{% include video id="QwVp1zmAA4Q" provider="youtube" %}</p> -<p>After replacing the weak force transmission screw for an industrial coupler, we were ready to try it out. Obviously, there are still security concerns in this prototype, a proper hopper is already being made.</p> -<p>Nevertheless, we are confident that this shredder will be able to deal with the light sorts of plastic we are thinking of. -As you can see, I am now able to produce awesome confetti but to do more with the plastic flakes I have to extrude them.</p> -<h2 id="Meet_the_Filastruder">Meet the Filastruder</h2> -<p>This is the Filastruder, designed and made by Tim Elmore, in an attempt to create the cheapest viable way to extrude plastic. The biggest cost issue is the tight industrial tolerances in thickness that have to be adhered to. This is in essence what separates good from the bad filament. The industry standard nowadays is at +-0.03mm. Hard to achieve on a DIY setup, but not unheard of. The setup, like any bigger industry equivalent, consists of a motor pressing plastic pellets through a heated screw, extruding molten plastic at the end through a nozzle, and setting the diameter. The leftmost machine is responsible for winding the filament properly onto a spool.</p> -<p>Here you can see the extrusion process in action.</p> -<p>{% include video id="FX6--pYrPVs" provider="youtube" %}</p> -<p>The Filastruder is controlled by an Arduino and is highly configurable. The laser sensor visible in the video is already working, but I am missing more direct control over the diameter of the filament.</p> -<p>When it all really comes down to the single variable of the filament diameter responsible for the quality of my recycled project, a simple Machine Learning optimization directly jumps at me: I have a few variables like winder speed, extrusion speed, heat, and cooling intensity. These variables can be optimized on the fly for an exact diameter. This is actually roughly how virgin filament is produced, commercial facilities just manage much faster.</p> -<p><img src="/assets/images/recycling_variables.png" alt="The variables in an iterative optimization" /> -So far, I am aware of a few companies and academic projects attempting this process, but none of them manage to get either the quality or the price of other products available. Automatization does not just take out jobs away, I think it can also be a helpful tool, for example tackling environmental issues such as this one.</p> -<p>This project is very dear to my heart and I plan to investigate it further in the form of a master thesis. -The realization will require many skills I am already picking up or still need to work on within the Design and Computation program. -{: .notice--info}</p> -<div class="buttons"> - <a class="colored external" href="https://reflowfilament.com/">Reflow Filament</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.perpetualplasticproject.com/">Perpetual Plastic Project</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://preciousplastic.com/">Precious Plastic Community</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.filamentive.com/recycling-failed-and-waste-3d-prints-into-filament-challenges/">Filamentive Statement on why recycling is not feasible in their opinion</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://www.youmagine.com/designs/infidel-inline-filament-diameter-estimator-lowcost-10-24">Open source filament diameter sensor by Tomas Sanladerer</a> -</div> -<div class="buttons"> - <a class="colored external" href="https://re-pet3d.com/s">Re-Pet Shop</a> -</div> - - - - diff --git a/public/tags/work/atom.xml b/public/tags/work/atom.xml deleted file mode 100644 index 0084c31a..00000000 --- a/public/tags/work/atom.xml +++ /dev/null @@ -1,77 +0,0 @@ - - - Aron Petau - work - - - Zola - 2018-07-05T00:00:00+00:00 - https://aron.petau.net/tags/work/atom.xml - - 3D Modeling and CAD - 2018-07-05T00:00:00+00:00 - 2018-07-05T00:00:00+00:00 - - - - Aron Petau - - - - - https://aron.petau.net/blog/cad/ - - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/tags/work/index.html b/public/tags/work/index.html deleted file mode 100644 index aac6c327..00000000 --- a/public/tags/work/index.html +++ /dev/null @@ -1,2 +0,0 @@ -work - Aron Petau

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\ No newline at end of file diff --git a/public/tags/work/page/1/index.html b/public/tags/work/page/1/index.html deleted file mode 100644 index 8e5cf8d0..00000000 --- a/public/tags/work/page/1/index.html +++ /dev/null @@ -1 +0,0 @@ -Redirect

Click here to be redirected. \ No newline at end of file diff --git a/public/tags/work/rss.xml b/public/tags/work/rss.xml deleted file mode 100644 index b30af586..00000000 --- a/public/tags/work/rss.xml +++ /dev/null @@ -1,71 +0,0 @@ - - - - Aron Petau - work - https://aron.petau.net/ - - Zola - en - - Thu, 05 Jul 2018 00:00:00 +0000 - - 3D Modeling and CAD - Thu, 05 Jul 2018 00:00:00 +0000 - Aron Petau - https://aron.petau.net/blog/cad/ - https://aron.petau.net/blog/cad/ - <h2 id="3D_Modeling_and_CAD">3D Modeling and CAD</h2> -<h3 id="Designing_3D_Objects">Designing 3D Objects</h3> -<p>While learning about 3D Printing, I was most intrigued by the possibility to modify and repair existing products. While there is an amazing community with lots of good and free models around, naturally I came to a point where I did not find what I was looking for readily designed. I realized this is an essential skill for effectively operating not just 3D Printers, but any productive machine really.</p> -<p>Since youtube was the place I was learning all about 3D Printing, and all the people that I looked up to there were using Fusion 360 as their CAD Program that’s what I got into. -In hindsight, that was a pretty good choice and I am in love with the abilities parametric design gives me. -Below you will find some of my designs. -The process is something that I enjoy a lot and wish to dive into deeper.</p> -<p>By trial and error, I already learned a lot about designing specifically for 3D Printing, but I often feel that there are many aesthetic considerations in design that I am not familiar with. -I want to broaden my general ability to design physical objects, which is something I hope to gain during my master’s.</p> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539feb2bfae6da3d872?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c53974bf27fea6ee1a20?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539ed795f9645d8b981?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539bc7225ced67e5e92?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c5397f64c69f2093b1b5?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<iframe src="https://myhub.autodesk360.com/ue2cf184b/shares/public/SH9285eQTcf875d3c539e8166aea2f430aed?mode=embed" width="100%" height="600" allowfullscreen="true" webkitallowfullscreen="true" mozallowfullscreen="true" frameborder="0"></iframe> -<img class="start pixels"alt="A candle made of a 3D scan, found on &lt;https:&#x2F;&#x2F;hiddenbeauty.ch&#x2F;&gt;"src="&#x2F;images&#x2F;breast_candle.jpg"/> -<p>Check out more of my finished designs in the Prusaprinters (now Printables) Community</p> -<div class="buttons"> - <a class="colored external" href="https://www.printables.com/social/97957-arontaupe/models">My Printables Profile</a> -</div> -<img class="start pixels"alt="A candle created with a 3D printed mold made in Fusion360"src="&#x2F;images&#x2F;vulva_candle.jpg"/><h2 id="3D_Scanning_and_Photogrammetry">3D Scanning and Photogrammetry</h2> -<p>Besides coming up with new objects, incorporating the real world is also an interest of mine.</p> -<h3 id="Interaction_with_real_objects_and_environments">Interaction with real objects and environments</h3> -<p>In the last few years I have played around with a few smartphone cameras and was always quite sad, that my scans were never quite accurate enough to do cool stuff with them. I could not really afford real 3D scanner and had already started cobbling together a raspberry Pi camera with a cheap TOF sensor, which is a simple, but not quite as good replacement for a laser or a lidar sensor, but then Apple came out with the first phones with accessible Lidar sensor. -Recently, through work at the university I got access to a device with a lidar sensor and started having fun with it. -See some examples here:</p> -<div class="sketchfab-embed-wrapper"> <iframe title="DigiLab Main Room" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/c880892c6b4746bc80717be1f81bf169/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<div class="sketchfab-embed-wrapper"> <iframe title="VR Room DigiLab" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/144b63002d004fb8ab478316e573da2e/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<p>This last one was scanned with just my smartphone camera. You can see that the quality is notably worse, but considering is was created with just a single, run-of-the-mill smartphone sensor, I think it is still pretty impressive and will certainly do something towards democratizing such technologies and abilities.</p> -<div class="sketchfab-embed-wrapper"> <iframe title="Digitallabor UOS" frameborder="0" allowfullscreen mozallowfullscreen="true" webkitallowfullscreen="true" allow="autoplay; fullscreen; xr-spatial-tracking" xr-spatial-tracking execution-while-out-of-viewport execution-while-not-rendered web-share width="800" height="600" src="https://sketchfab.com/models/2f5cff5b08d243f2b2ceb94d788b9cd6/embed?ui_theme=dark&dnt=1"> </iframe> </div> -<h2 id="Perspective">Perspective</h2> -<p>What this section is supposed to deliver is the message that I am currently not where I want to be navigating the vast possibilities of CAD. I feel confident enough to approach small repairs around the flat with a new perspective, but I still lack technical expertise when approaching a collection composite parts, having to function together. I still have lots of projects halfdone or half-thought and one major reason is that there is no real critical exchange within my field of study.</p> -<p>I want more than designing figurines or wearables. -I want to incorporate 3D printing as a method to extend the abilities of other tools, have mechanical and electrical purposes, be foodsafe and engaging. -I fell in love with the idea of designing a toy system, inspired by <a href="https://www.kickstarter.com/projects/makeway/makeway-create-intricate-courses-watch-your-marbles-soar">Makeways on Kickstarter</a>, I have already started adding my own parts to their set.</p> -<p>I dream of my very own 3D printed coffeecup, one that is both foodsafe and dishwasher-surviving. For that, I would have to do quite a bit of material research, but that just makes the idea so much more appealing. -I would love finding a material composition incorporating waste to stop relying on plastics, or at least on fossile plastics. -Once in Berlin, I would want to talk to the people at <a href="https://www.kaffeeform.com/en/">Kaffeform</a> producing largely compostable Coffee Cups incorporating a significant amount of old ground espresso, albeit using injection molding for their process. -The industry selling composite filaments is much more conservative with the percentage of non-plastic additives, because with a nozzle extrusion process there is much more to go wrong. -Still, I would love to explore that avenue further and think there is a lot to be gained from looking at pellet printers.</p> -<p>I also credit huge parts of my exploration process into local recycling to the awesome people at <a href="https://preciousplastic.com">Precious Plastic</a>, who I will join over the summer to learn more about their system.</p> -<p>I find it hard to write anything about CAD without connecting it directly to a manufacturing process. -And I believe that's a good thing. Always tying a design process to its realization, grounds the process and attaches to it some immediacy.</p> -<p>For me to become more confident in this process, I am still missing more expertise in organic shapes, so I would be happy to dig more into Blender, an awesome tool that in my mind is far too powerful to dive into it with just youtube lessons.</p> -<h2 id="Software_that_I_have_used_and_like">Software that I have used and like</h2> -<div class="buttons"> - <a class="colored external" href="https://alicevision.org/#meshroom">AliceVision Meshroom</a> - <a class="colored external" href="https://scaniverse.com/">Scaniverse</a> - <a class="colored external" href="https://sketchfab.com/arontaupe">My Sketchfab Profile</a> - <a class="colored external" href="https://play.google.com/store/apps/details?id=com.lvonasek.arcore3dscanner&hl=en&gl=US">3D Live Scanner for Android</a> -</div> - - - - diff --git a/public/theme-switcher.js b/public/theme-switcher.js deleted file mode 100644 index 5632d6f1..00000000 --- a/public/theme-switcher.js +++ /dev/null @@ -1,104 +0,0 @@ -// Theme Initialization -(function () { - // Get the default theme from the HTML data-theme attribute. - const defaultTheme = document.documentElement.getAttribute("data-theme"); - - // Set the data-default-theme attribute only if defaultTheme is not null. - if (defaultTheme) { - document.documentElement.setAttribute("data-default-theme", defaultTheme); - } - - // Attempt to retrieve the current theme from the browser's local storage. - const storedTheme = localStorage.getItem("theme"); - - if (storedTheme && storedTheme !== "system") { - document.documentElement.setAttribute("data-theme", storedTheme); - } else if (defaultTheme && storedTheme !== "system") { - document.documentElement.setAttribute("data-theme", defaultTheme); - } else { - // If no theme is found in local storage and no default theme is set, hand over control to the CSS. - document.documentElement.removeAttribute("data-theme"); - } - - // Expose defaultTheme to the outer scope. - window.defaultTheme = defaultTheme; -})(); - -// Icon Update and Theme Switching -function setTheme(theme, saveToLocalStorage = false) { - if (theme === "system") { - document.documentElement.removeAttribute("data-theme"); - } else { - document.documentElement.setAttribute("data-theme", theme); - } - - if (saveToLocalStorage) { - localStorage.setItem("theme", theme); - } else { - localStorage.removeItem("theme"); - } - - // Update icon class based on the selected theme. - updateIconClass(theme); - - // Update the active button based on the selected theme. - updateActiveButton(theme); -} - -function resetTheme() { - // Reset the theme to the default or system preference if no default is set. - setTheme(window.defaultTheme || "system"); -} - -function switchTheme(theme) { - if (theme === "system") { - resetTheme(); - } else { - setTheme(theme, true); - } -} - -function updateIconClass(theme) { - const iconElement = document.querySelector("#theme-switcher summary .icon"); - - // Remove any existing theme classes - iconElement.classList.remove("light", "dark"); - - // Add the appropriate class based on the selected theme - if (theme === "light") { - iconElement.classList.add("light"); - } else if (theme === "dark") { - iconElement.classList.add("dark"); - } -} - -function updateActiveButton(theme) { - // Remove .active class from all buttons - document.querySelectorAll('#theme-switcher button').forEach(button => { - button.classList.remove('active'); - }); - - // Add .active class to the button corresponding to the current theme - const activeButton = document.querySelector(`#theme-${theme}`); - if (activeButton) { - activeButton.classList.add('active'); - } -} - -document.getElementById("theme-light").addEventListener("click", function () { - switchTheme("light"); -}); -document.getElementById("theme-dark").addEventListener("click", function () { - switchTheme("dark"); -}); -document.getElementById("theme-system").addEventListener("click", function () { - switchTheme("system"); -}); - -// Update icon class on page load based on current theme -const currentTheme = localStorage.getItem("theme") || window.defaultTheme || "system"; -updateIconClass(currentTheme); -updateActiveButton(currentTheme); - -// Make the switchTheme function accessible globally -window.switchTheme = switchTheme; diff --git a/static/css/gallery.css b/static/css/gallery.css new file mode 100644 index 00000000..12ceeabd --- /dev/null +++ b/static/css/gallery.css @@ -0,0 +1,22 @@ +.gallery { + display: grid; + grid-template-columns: repeat(auto-fill, minmax(240px, 1fr)); + gap: 1rem; +} + +.gallery a { + display: block; +} + +.gallery img { + width: 100%; + height: auto; + border-radius: 8px; +} + +.caption { + text-align: center; + font-size: 0.9rem; + color: #666; + margin-top: 0.25rem; +} diff --git a/static/images/cloning_station.jpg b/static/images/cloning_station.jpg deleted file mode 100644 index 97976c14..00000000 Binary files a/static/images/cloning_station.jpg and /dev/null differ diff --git a/static/images/prusa.jpg b/static/images/prusa.jpg deleted file mode 100644 index b1a1eb3e..00000000 Binary files a/static/images/prusa.jpg and /dev/null differ diff --git a/static/images/recycling_graphic.jpg b/static/images/recycling_graphic.jpg deleted file mode 100644 index 0df56aa1..00000000 Binary files a/static/images/recycling_graphic.jpg and /dev/null differ diff --git a/static/images/recycling_graphic.png b/static/images/recycling_graphic.png deleted file mode 100644 index 9cd1b0f0..00000000 Binary files a/static/images/recycling_graphic.png and /dev/null differ diff --git a/static/images/recycling_graphic.svg b/static/images/recycling_graphic.svg deleted file mode 100644 index 25e8fc42..00000000 --- a/static/images/recycling_graphic.svg +++ /dev/null @@ -1 +0,0 @@ -opencircularlocalproductionextrusionshreddingobjectsortingtesting \ No newline at end of file diff --git a/static/processed_images/india_key_monastery.92ef2c1915a6f503.webp b/static/processed_images/india_key_monastery.92ef2c1915a6f503.webp new file mode 100644 index 00000000..a48542d0 Binary files /dev/null and b/static/processed_images/india_key_monastery.92ef2c1915a6f503.webp differ diff --git a/static/processed_images/india_key_monastery.d2a14b1f16b04c88.jpg b/static/processed_images/india_key_monastery.d2a14b1f16b04c88.jpg new file mode 100644 index 00000000..bd177274 Binary files /dev/null and b/static/processed_images/india_key_monastery.d2a14b1f16b04c88.jpg differ diff --git a/static/processed_images/prusa.bc18954dc2cadcf7.jpg b/static/processed_images/prusa.bc18954dc2cadcf7.jpg new file mode 100644 index 00000000..5deb52b6 Binary files /dev/null and b/static/processed_images/prusa.bc18954dc2cadcf7.jpg differ diff --git a/static/processed_images/prusa.c12238fc05650502.webp b/static/processed_images/prusa.c12238fc05650502.webp new file mode 100644 index 00000000..24c42587 Binary files /dev/null and b/static/processed_images/prusa.c12238fc05650502.webp differ diff --git a/static/processed_images/recycling_graphic.223204b7d8bef6ce.webp b/static/processed_images/recycling_graphic.223204b7d8bef6ce.webp new file mode 100644 index 00000000..4bf66f38 Binary files /dev/null and b/static/processed_images/recycling_graphic.223204b7d8bef6ce.webp differ diff --git a/static/processed_images/recycling_graphic.43eb28607a73c525.png b/static/processed_images/recycling_graphic.43eb28607a73c525.png new file mode 100644 index 00000000..62dec18b Binary files /dev/null and b/static/processed_images/recycling_graphic.43eb28607a73c525.png differ diff --git a/static/processed_images/render_bike_holder.2d1108c8a411a5ee.png b/static/processed_images/render_bike_holder.2d1108c8a411a5ee.png new file mode 100644 index 00000000..648ee91b Binary files /dev/null and b/static/processed_images/render_bike_holder.2d1108c8a411a5ee.png differ diff --git a/static/processed_images/render_bike_holder.fc9600e68ed935ec.webp b/static/processed_images/render_bike_holder.fc9600e68ed935ec.webp new file mode 100644 index 00000000..766b4fc0 Binary files /dev/null and b/static/processed_images/render_bike_holder.fc9600e68ed935ec.webp differ diff --git a/templates/shortcodes/gallery.html b/templates/shortcodes/gallery.html index d31f8a42..67d0f1cd 100644 --- a/templates/shortcodes/gallery.html +++ b/templates/shortcodes/gallery.html @@ -1,10 +1,13 @@ -

-{% for asset in page.assets -%} - {%- if asset is matching("[.](jpg|png)$") -%} - {% set image = resize_image(path=asset, width=240, height=180) %} - - - - {%- endif %} -{%- endfor %} -
\ No newline at end of file +{% if parameters.gallery and page.extra.galleries and page.extra.galleries[parameters.gallery] %} +
+ {% set gallery_name = parameters.gallery %} + {% set gallery = page.extra.galleries[gallery_name] %} + + {% for image in gallery %} +
+ {{ image.alt | default(value= +
{{ image.title }}
+
+ {% endfor %} +
+{% endif %}