Die Pansophie des Comenius und der Baconismus der Royal Society

The specific comprehension of the subject of the modern times in the 17th century articulates itself in the pretension to be the master of the world of nature and human beings. This pretension, however, was not longer legitimated in a theological or biblical argumentation, but with the philosophical hint on a special qualification of the human being: knowledge and science. In this view, the philosophical reflections of Francis Bacon of Verulam, which were culminating in the well-known judgement of the coincidence of knowledge and power, became the very important philosophy of science of the most prominent academy of sciences in the 17th century: The Royal Society of London. This “Baconism” distincted himself strictly from all questions belonging to religion, politics, social or moral problems. This distinction was the reason for its opposition to the “Pansophie” of Johann Amos Comenius, whose main intention was the general reformation of the whole world, including a reform of science, religion and politics. The insistence of Comenius for the social responsibility of science is still up-to-date.     

The evolution of strength,elasticity and rupture behaviour of birch tar made with ‘double-pot’ techniques during tar cooking

Birch tar was the first adhesive produced by humans. Its study has consequences for our understanding of human evolution and the development of specialised craftsmanship. One of the better-documented birch tar making methods is the ‘double-pot’ technique, where two containers are used, one containing bark, the other collecting the tar. Birch tar made with double-pots has low viscosity and bad adhesive properties. To obtain a usable adhesive, it must be reduced in volume by cooking. We investigate the evolution of tar’s mechanical properties during cooking. We use lap-shear tests to investigate strength, stiffness and failure behaviour. We found that tar must be cooked for 90 min to acquire adhesive properties. When cooked for longer, strength and stiffness increase over a 30 min lasting time span. Cooking for even longer, beyond this 30 min window, produced a substance that could no longer be used as an adhesive. The implications are that tar cooking requires a high level of skill because specific signs indicating the desired properties must be recognised during the process. Tar cooking constitutes a supplementary investment in time and resources and appears to be associated with a certain degree of risk.     

Ecological livelihoods of farmers and pollinators in the Himalayas: Doing critical physical geography using citizen science

In farming communities dependent on the cultivation of pollinator-dependent crops, the livelihoods of farmers are inextricably linked with pollinator health. A global pollination crisis interlinked with a crisis of food production and farmer livelihoods, exacerbated by processes of socio-environmental change, is emblematic of the Anthropocene and of the kinds of ecosocial problems with which critical physical geography (CPG) engages. We propose examining the farmer-pollinator system in the Indian Himalayas through an ecological livelihoods approach using a range of collaborative citizen science methods including bloom observations to document pollinator visits, plant phenological observations to document year-round floral resource availability, and farm diaries to document orchard management practices. An ecological livelihoods approach draws on posthumanist theory, which has remained largely disengaged with methodological questions that are of concern to CPG. Citizen science, although widely used across a range of disciplines, has seen limited engagement in CPG. After elaborating some of the opportunities and challenges that an engagement between CPG, posthumanist theory, and citizen science opens up, we propose a methodology that would be simultaneously epistemological (understanding interdependence between livelihoods of farmers and pollinators) and ontological (imagining and building worlds where farmer and pollinator habitats are recomposed).     

Vergemeinschaftung and Vergesellschaftung in Max Weber: A reconstruction of his linguistic usage

When Max Weber made use of the terms “Vergemeinschaftung” and “Vergesellschaftung” in the first chapter of “Economy and Society”, he was among other things alluding to Ferdinand Tönnies’ well-known usage of “Gemeinschaft” and “Gesellschaft”, as well as to related conceptions in the work of Georg Simmel. However, Weber's usage not only differed from the senses in which Tönnies and Simmel used these terms; he had himself altered his own usage since the early draft of this chapter, published in 1913 as “On some Categories of Interpretive Sociology”. The tangled resonances that result from this are carefully identified and separated, and in so doing light is shed upon the nature and status of Weber's intentions in writing his important chapter on “Basic Sociological Categories”.     

Argentine territorial nationalism revisited: The Malvinas/Falklands dispute and geographies of everyday nationalism

This paper is concerned with expressions of Argentine territorial nationalism with a specific focus on the Malvinas/Falklands dispute. Billig’s (1995) notion of banal nationalism has been widely applied as a means to understanding the ways in which national identities are learnt and reproduced by the populace, through a multitude of ‘mundane’ representations. More recently Billig’s (1995) thesis has been critiqued (Jones & Merriman, 2009) for its rigidity and inability to take account of the different ways these nationalisms are produced and received (Müller, 2008) within and outside of the nation-state. We build on these interventions by arguing that research into territorial nationalism should not ignore the wider temporal, spatial, political and everyday contexts in which such discourses emerge and are consumed. To illustrate this diversity we contend that territorial nationalism and, more specifically, the attention placed on the Malvinas dispute by the Argentine government has varied in its intensity, depending on wider political events and agendas in the South West Atlantic and Latin American regions. Secondly, through the use of interview extracts from a pilot study conducted with 20 young people in Buenos Aires, we suggest that Argentine territorial nationalism is not received uniformly across the nation-state and, rather, should be explored in its everyday contexts. These contexts take into consideration things like respondent’s geographical location, personal/familial relationships and generation, amongst other variables, in order to more sensitively appreciate Argentine territorial nationalism’s multifarious reception.     

Have you heard the one about the disappearing ice? Recasting Arctic geopolitics

This article unpacks the discourse of Arctic geopolitics evident in the space-making practices of a wide variety of actors and institutions, offering an exploration of the ways in which the Arctic is emerging as a space of and for geopolitics. Tracing the well-aired story of Arctic geopolitics through neo-realist readings of climate change, the melting of polar ice, increasing competition for resources and so on, two kinds of spatial ordering are identified as being entwined in orthodox Arctic geopolitics. The first has to do with Arctic space as such, and its open, indeterminate nature in particular. The perceived openness of Arctic space enables it to become a space of masculinist fantasy and adventure, which is mirrored in contemporary accounts of Arctic geopolitics. It is suggested that this is entwined with and nourishes the second ordering of Arctic space in terms of state-building and international relations. The working out of these spatial orderings in recent interventions in Arctic geopolitics is explored via three examples (two Arctic exhibitions in London, the Russian Polar expedition of 2007 and ’sovereignty patrols’ by Canadian Rangers). In conclusion, the article presents avenues for further critical research on Arctic geopolitics that emphasizes embodiment, the resolutely (trans)local, and a commitment to the everyday.