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13 Meditations on Natural Worlds, Disabled Bodies, and a Politics of Cure

Serenella Iovino Indiana University Press ePub

Eli Clare

You and I walk in the summer rain through a thirty-acre pocket of tallgrass prairie that was, not so long ago, one big cornfield. We follow the path mowed as a fire-break. You carry a big pink umbrella. Water droplets hang on the grasses. Spider-webs glint. The bee balm hasn’t blossomed yet. You point to numerous patches of birch and goldenrod; they belong here but not in this plenty. The thistle, on the other hand, simply shouldn’t be here. The Canada wild rye waves, the big bluestem almost open. Sunflowers cluster, spots of yellow orange amid the gray green of a rainy day. The songbirds and butterflies have taken shelter. For the moment the prairie is quiet. Soon my jeans are sopping wet from the knees down. Not an ocean of grasses but a start, this little piece of prairie is utterly different from row upon row of corn.

With the help of the Department of Natural Resources, you mowed and burned the corn, broadcast the seed—bluestem, wild rye, bee balm, cornflower, sunflower, aster—sack upon sack of just the right mix that might replicate the tallgrass prairie that was once here. Only remnants of the original ecosystem remain in the Midwest, isolated pockets of leadplants, milkweed, burr oaks, and switchgrass growing in cemeteries, along railroad beds, on remote bluffs, somehow miraculously surviving.

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German Editor’s Afterword to Collected Edition, volume 15

Martin Heidegger Indiana University Press ePub

Heidegger gave the above mentioned manuscript of the Parmenides elucidation, including the preliminary remark “The Provenance of Thinking,” to his brother Fritz on his eightieth birthday, “in memory of the years of mutual work.” Since these texts belong together they are both presented here, though Heidegger did not deliver “The Provenance of Thinking” in the last session of the 1973 seminar. In conversation, Heidegger had considered placing the Parmenides elucidation at the place where it is recounted in the protocol. Since the preliminary remark cannot be inserted along with this text without falsifying the course of the seminar, the appendix now provides an acquaintance with the text as a whole, a text intended not solely for that seminar session. Further, the text was presented in the seminar with “elucidations . . . accompanying the reading,” which are entered into the protocol. For this reason as well, the text of the protocol remains unaltered. In comparing the two, along with repetitions, one finds conclusions drawn from the elucidations.

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Translator’s Note

Arthur Farndell Shepheard-Walwyn ePub
Medium 9780253005892

5. Schematism

John Sallis Indiana University Press ePub

There are articulations that are older than any of those by which things as a whole are divided. They are older than the articulations by which the various regions of things and the various kinds of things are distinguished, living things, for instance, from those that are inanimate, sublunary or terrestrial things from those in the heaven. They are also older than those articulations by which origins are differentiated from what issues from them, from what originates from them. They are older than the difference between what is fundamental and what is based on it, what rests on the fundament. These older, more anterior articulations cannot therefore even be called fundamental; or, if they were so called, then it would be necessary to say also that they are more fundamental than the fundament itself, that they antedate the very differentiation that sets the fundament apart from the founded and determines thereby the very sense of fundamental.

More fundamental than the most fundamental of things, more originary than every origin, these anterior articulations form the joints that belong to the spacing of the elements, of elemental nature. Their anteriority lies in the precedence that this spacing has over the manifestation and differentiations of things. It is only within the enchorial spaces of the elementals, preeminently within that delimited by earth and sky, that things can come to show themselves. Nearly all things that become manifest do so as they come to pass upon the earth and beneath the heaven. Even for the Greeks, as the example of Socrates demonstrates most profoundly, one who exceeds these limits, who asks about things in the heaven and beneath the earth, risks incurring suspicion and even punishment by the majority who would confine life within these limits. Yet, in becoming manifest, things also show themselves from within the compass of other elementals. Fog, rain, the light of day, the sea—such elementals can frame the manifestation of things, thus determining how things show themselves. For instance, through thick fog or heavy rain, only the vague, almost colorless forms of things are visible. It is quite different in the silvery light of a clear winter day, in which the surfaces of things, now sharply defined, shine radiantly and gleam with color. Motion in relation to an elemental broaches still another configuration, as when, borne away across an expanse of sea, things become ever more indistinct and finally fade into the distance, as if engulfed by the sea. When things come to show themselves such that they can be differentiated into kinds and the fundamental or originary set apart in its originary, founding capacity, the spacings of the elementals will always already have taken place. In and through these spacings, various elementals come together, and it is precisely their concurrences that define the anterior articulations. Wherever and whenever various elementals meet, there are joints, seams, articulations. Preeminent among these is the horizon, the articulation that separates and yet joins earth and sky. Prominent, too, is the shoreline defined by the concurrence of land and water, of earth and sea. In the sky, where spacing is inseparably linked to time, there is the border where day passes over into night, the expansive border that is called twilight or dusk.

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8 Protecting Vulnerability: An Imperative of Care

Ellen K. Feder Indiana University Press ePub

Bioethical Reasoning takes respect for autonomy as its grounding principle; human rights discourse focuses on the principle of dignity. These forms of ethical reasoning have begun to intersect as prevailing understandings of human dignity have increasingly been cast in terms of autonomy, emphasizing the capacity for rational decision making. This intersection is evident in the recommendations of the German Bioethics and Intersex Group (Wiesemann et al. 2010), which grant priority to what the group identifies as parental rights—rights conceived in terms of parental autonomy—to make decisions on behalf of their minor children. Such rights, they argue, are constitutive of a human right to “familial privacy.” As they present it, this right serves to protect the cultural and religious commitments of social groups and functions to protect individuals within these groups. Focused on familial autonomy and parental rights, there is scant attention in the recommendations to what we might expect to be the more salient consideration of the place of moral obligation in making irreversible and potentially damaging decisions on behalf of children in the absence of medical necessity. The construction of the question raised by normalizing interventions for atypical sex anatomies by the Bioethics and Intersex Group exemplifies the power of the concept of autonomy in bioethical reasoning; its constricted view of the moral problems presented by the standard treatment of children with atypical sex anatomies illustrates, too, what moral philosopher Onora O’Neill (2002) famously identified as a fundamental flaw in the formulation of bioethics, namely, the failure to investigate more thoroughly the grounding principle of autonomy.

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