The Spartan Tablet, Fall 2015

https://scholarworks.sjsu.edu/spartantablet/1000/thumbnail.jp

The Spartan Tablet, Spring/Summer 2017

https://scholarworks.sjsu.edu/spartantablet/1001/thumbnail.jp

FrankenSTEM? Technology Ethics in Silicon Valley (flyer with text, version 1)

“Deep Humanities,” One-Day Symposium, Organized by Dr. Revathi Krishnaswamy & Dr. Katherine D. Harris, Department of English and Comparative Literature, San Jose State University. May 1, 2018, 10-4pm, Room 225, King Library, San Jose State Universityhttps://scholarworks.sjsu.edu/frankenstein200_flyers/1000/thumbnail.jp

The mythical countertextual : from Derrida to Badiou

The modern era stages a confrontation between humanity and its finitude. God is dead. The thing in itself, the world as it is in itself, us as we are in ourselves, are all recognised as being ultimately beyond our cognitive grasp. The realisation that the act of thinking cannot be fully taken into consideration in the thought that is produced by that act, forces the yawning of the chasm out of which a veritable plague of dualisms emerge. No matter how hard or deeply we think, a part of who or what we are – perhaps the constitutive part – remains irrevocably in the shadows. Without being able to take account of this in a way that might allow us to subtract it from what already counts as knowledge, to reveal the pure datum unsullied, as it were, by human hands, such knowledge – which might previously have been considered absolute – is revealed as irredeemably relational. To say what something is, is always, on some level, to say what it is for us. What this means is that even that of which we are most sure must, in the last analysis, be considered subjective. It is in this regard that Badiou speaks of ‘disobjectivation’ and of ‘the destitution of the category of object’, characteristics of what he refers to as ‘the age of poets’ [manifesto for philosophy, 72].)peer-reviewe

Enlarge your mesoscopy : a philosophical reflection on the human scale and projectual ontologies

Several modern and post-modern philosophical efforts directed towards understanding human ontologies recognize the limit of their inquiry in the ‘human scale’. In other words, philosophers concerned with ontological interrogatives often consider their questions to be inescapably determined by our possibilities to perceive and classify our environment as human beings. Maurizio Ferraris, for example, deemed ontology to be primarily concerned with the perceptibility and invariance of common things that human beings can encounter, interact with, and understand via their proximal experience of the world. More specifically, Ferraris identified in mesoscopy (the middle scale, the spatio-temporal scale of phenomena that human beings can natively perceive and understand) the fundamental context of any human ontologies. The concept of mesoscopy that was just outlined relies on an essentialist understanding of the human being, a perspective that Ferraris shares, at different levels and among others, with Martin Heidegger. From their perspective, our possibilities to perceive the world, manipulate it, and think about it (our ‘scale’) depends on characteristics of the human being that are, in essence, universal. In line with this belief, philosophers embracing an essentialist perspective would claim that the technologies that are constitutive to human existence (in everyday life as well as in scientific research or space exploration) do not effectively broaden the reach of human ontologies, but rather distance mankind from their native and genuine relationship with reality. In this essay, I argue that ontologies that do not accompany mankind and its socio-cultural practices in its historical process of change and self-discovery cannot be expected to provide reliable foundations for our progressively more technically-mediated social practices. Consequently, the discipline of ontology can only be expected to be relevant and useful in our progressively more technologically-involved society if reframed in ways that can accompany socio-cultural practices in their historical process of change, and that can assist mankind in its projectual pursuit for meaning, balance, and self-discovery. In the attempt to overcome an essentialist understanding of ontology, and supported by insights coming from the philosophy of technology, this essay proposes to reframe the discipline of ontology as an historical and projectual branch of philosophy.peer-reviewe

Rationale for UV-filtered clover fermions

We study the contributions Sigma_0 and Sigma_1, proportional to a^0 and a^1, to the fermion self-energy in Wilson's formulation of lattice QCD with UV-filtering in the fermion action. We derive results for m_{crit} and the renormalization factors Z_S, Z_P, Z_V, Z_A to 1-loop order in perturbation theory for several filtering recipes (APE, HYP, EXP, HEX), both with and without a clover term. The perturbative series is much better behaved with filtering, in particular tadpole resummation proves irrelevant. Our non-perturbative data for m_{crit} and Z_A/(Z_m*Z_P) show that the combination of filtering and clover improvement efficiently reduces the amount of chiral symmetry breaking -- we find residual masses am_{res}=O(10^{-2}).Comment: 25 pages, 4 figures; v2: typo in eqn. (37) fixed [agrees with published version

Open-closed duality and Double Scaling

Nonperturbative terms in the free energy of Chern-Simons gauge theory play a key role in its duality to the closed topological string. We show that these terms are reproduced by performing a double scaling limit near the point where the perturbation expansion diverges. This leads to a derivation of closed string theory from this large-N gauge theory along the lines of noncritical string theories. We comment on the possible relevance of this observation to the derivation of superpotentials of asymptotically free gauge theories and its relation to infrared renormalons.Comment: 10 pages, LaTe

第三期稿約

[[department]]中國文學