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It could be said that architecture encounters its end through its self-extraction from its original existential potential –its power of creativity– when at some point it replaces this experience of loss by procuring a self-validation for itself as a techne, an art and end in itself; and, perhaps, even more depressingly today when thought as near-exclusively along the axis of production and commodity circulation. How are we to think of this power, this potentia, other than by appreciating its key formulation, in the western tradition, as dynamis in Aristotle (Metaphysics 1069b19-20)? A paradoxical definition of potentiality (dynamis), perhaps, given that a potentiality, by definition, is, to put it in a modern sense, a possibility that exists. Such a definition posits a line of what could be called an existent (and not merely possible or probable) potentialization in the creative act. By definition, historically, existence has been subject to an understandable logical scission (a dividing line) between 'what is actual' and 'what is potential', which however as an ontological motor of truth production, including political truth production, leads to a misunderstanding of potentiality as something that once actualized belongs to the past and which crucially thus remains exhausted. Yet in the original formulation in Aristotle, potentiality as a philosophical problem is precisely that of a potentiality which is not reducible to actuality –and this becomes the kernel of Aristotle's Metaphysics. From this point a remarkable and complex series of consequent medieval formulations came to define potentiality as the problem of sovereign power (whether earthly or divine) and all the way to our time. Giorgio Agamben is of course the thinker who has shed more recent light to Aristotle's link between power (potere) and potentiality (potenza) throughout his work; and who has centered his critique of the forgetting of its most crucial element (impotentiality); a forgetting that intentionally aimed at capturing the birth of the subject in the form of an alleged sovereignty of a self-grounding being. A self-grounding, an autonomy, justified historically through the political theology of a self-grounding power (Homo Sacer: Sovereign Power and Bare Life. Trans. D. Heller-Roazen. Stanford, CA: Stanford University Press [1995]1998: 47). Thus, as Agamben shows, we have mostly thought of impotentiality as an incapacity, an absence or a negation. Instead, for Agamben, potentiality indicates in a particular way "the existence of non-Being" (Potentialities: Collected Essays in Philosophy. Ed. and Trans. D. Heller-Roazen. Stanford, CA: Stanford University Press 1999: 178). But how are we to think of such a paradoxical existence of non-Being or of the unthought, that seemingly has, through a politically conscious misunderstanding, crippled our politics of creativity, including, one may venture to suggest as a hypothesis, that of the existential creativity of architecture? How are we to avoid being impoverished by our "estrangement from impotentiality"? (Agamben, What is an Apparatus? and Other Essays. Trans. D. Kishik, S. Pedatella. Stanford, CA: Stanford University Press, 2009: 45). I would like to propose that we can first attempt to do that, as a preliminary theoretical step, by exploring further what Aristotle thought.

Economists and other scholars have long explored the role of envy in personal and social decision-making processes. The construct envy functions both as a motivator and deterrent in a variety of disciplines including sociology, psychology, politics, economics, and business. While many studies indicate that envy plays a role in individual and societal behavior, its extent and exact definition remain a source of debate in academic literature. Additionally, most research studies the construct in Baby Boomer and Generation X populations. Using exploratory and descriptive research methods, we investigate current college-aged students' perceptions of envy to discern its pervasiveness and influence on personal, social, and political values.

The high potency of narcotics is used as a justification for making them illegal. An economic analysis of drug potency shows that public policies such as excise taxes and prohibitions provide the incentives to make and consume more potent drugs and that such policies provide an economic "gateway" for the introduction of new, highly potent drugs. Historical evidence from national alcohol prohibition and the war on drugs supports these findings.

The rapid advancement of digitalization, along with an ever-shrinking pool of available jobs, needs people to think more productively as changes in the business world's production methods accelerate. Social entrepreneurship is one strategy for overcoming society's entrepreneurial problems, including financial constraints, managerial capabilities, limited networks, and a lack of government support. The purpose of this study is to ascertain and assess residents' entrepreneurial motivations, social competency, and sociopreneur potential in Salamrejo Village, Karangan District, Trenggalek Regency. This study employed a quantitative approach in conjunction with explanatory research approaches. This study included 4812 individuals and randomly selected 98 samples. A closed questionnaire with a five Likert Scale was utilized to collect data in this investigation. Multiple linear regression analysis was performed on the data using the SPSS application. The findings of this study reveal that entrepreneurial motivation has a significant influence on sociopreneurs, whereas social competence has no significant effect on sociopreneurs. The study concludes that community entrepreneurship motivation is critical in building community excitement for developing a sociopreneur lifestyle that aspires to impact economic development.Keywords: Entrepreneurial Motivation, Social Competence, Sociopreneur

The epidemic of COVID-19 caused by the severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) has been in the headlines since December 2019. This Think Piece presents ethnographic vignettes from a recent (February 2020) field visit to Dharamsala, where the Fourteenth Dalai Lama and a Tibetan exile community reside in the northwestern Indian Himalayas. At that time there were no COVID-19 cases in India except in Kerala, South India, which had three confirmed cases. There were no cases in Tibetan communities in India, but they were considered vulnerable because of the influx of Buddhist pilgrims from China. My ethnographic focus is on traditional Tibetan medical responses of prevention and conceptions of contagion prior to any outbreak. I explore what counts as prevention, protection, and contagion in a Tibetan medical public outreach context during pre-epidemic days, and how politics and fear of 'the other' merge with the preventive aspects of traditional medicinal products and public health announcements in Dharamsala. Taken together, these ethnographic vignettes illustrate how local epidemic imaginaries draw on complex webs of potency. These combine, for example, substances and their smells with mantras, protective oils, and facemasks in varied ways, all in an effort to reduce anxiety and prevent contagion.

Extensive carcinogenesis data compiled by Gold et al.(1) for 770 compounds tested in 2944 chronic bioassays in animals provided an opportunity to compare cancer rates across animal species for a wide variety of compounds administered by various routes of exposure. The comparisons in this paper are restricted to the most frequently tested species: rats, mice, and hamsters. When sufficient experimental data exist, Gold et al.1' provide estimates of the TD50 (the chronic dose rate expressed in mg/kg body weight/day which halves the actuarially adjusted percentage of tumor‐free animals at the end of a standard lifetime experiment). Since the current practice generally is to base risk assessments upon the data set producing the highest cancer risk, the ratio of the minimum TD50's provides a measure of the relative potency between two species for each compound administered to animals by the same route. The geometric means of the ratios of minimum TD50's for rats: mice are 1/2.2 and 1/1.3 for diet and gavage, respectively. A mean ratio for rats: mice of 1/1.48 is obtained for compounds administered in the diet when the tumor site is the liver for both species. In general the minimum TD50 is lowest for the rat and highest for the hamster. Although limited data are available for inhalation studies, this route of administration resulted in the poorest agreement between rats and mice. In general, comparisons of minimum TD50's across the three rodent species are generally within a factor of 100 for a wide variety of compounds.