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This essay is concerned with the religious and theological dimension of Max Horkheimer's, Theodor W. Adorno's, and Walter Benjamin's and other theorists' critical theory of society. It aims at a new critical theory of religion, which would go beyond the religious and theological concerns of the critical theory of society. The essay concentrates on the way, in which the critical theorists of the first and second generation dealt with the modern dichotomy between the religious and the secular, the sacred and the profane, revelation and enlightenment, religious faith and autonomous reason, church and state. The critical theorists have left behind the idealistic attempt to reconcile the modern dichotomy of the religious and the secular: e.g., that of Leibnitz, Hegel, Goethe, or Beethoven. The essay focuses on the critical theorists' materialistic attempt — not to reconcile faith and knowledge, that is not possible at this point in history — but at least to prevent the modern contradiction between monotheism and enlightenment to be closed prematurely either fundamentalistically or scientistically and positivistically. Adorno and Benjamin have initiated an inverse theology, which presupposes a. that religion has indeed contributed to the humanization of mankind, and b.that the secularization process cannot be stopped. The inverse theology allows semantic and semiotic materials and potentials to migrate from the depth of the mythos into the secular discourse among the expert cultures — sociology, psychology, anthropology, philosophy — and through it into communicative and political action, in order thus to prevent the further rebarbarization of the Western civilization. The inverse theology is a test in so far as that semantic or semiotic material, which cannot be translated into the profane discourse of expert cultures, cannot be rescued and will be lost. One central semantic element, which Adorno and Horkheimer intended to rescue, was the longing for the totally Other than the slaughterbench, holocaust — altar and Golgatha of history. In this longing for the entirely Other is concretely superseded, i.e., criticized, but also preserved and elevated and fulfilled, what once in the world — religions and — philosophies had been called: Eternity, Beauty, Heaven, God, Infinite, Transcendence, Being, Idea, Absolute, Unconditional. The critical theorists transform once certain religious dogmas into longings. The longing for the totally Other has been the fundamental motive and motivation of the critical theorists, which gave them manifestly or latently energy for almost a whole century, and which allowed them to survive two world wars, and fascism, and emigration, and to make it possible for them on one hand not to regress into mythology, and on the other hand not to fall victim to positivism as the metaphysics of what is the case.

From Medieval to Tudor times, the doctrine of the King's Two Bodies was fundamental in government and the reproduction of social order. The doctrine held that the body of the monarch is simultaneously mortal and immortal. In terms of the hegemony of the power regime, this was given by God. It has long been assumed that the rise of Liberal Plebiscitary Parliamentary Democracy put an end to Royal absolutism. This paper uses the political thought of Carl Schmitt and Ernst Hartwig Kantorowicz to examine if this assumption is valid. The paper argues that the doctrine of the King's Two Bodies survives in greatly translated form. The highest achieved celebrities today have two bodies, the one (biological and incorrigible), the other (mediated and incorrigible). The paper uses data from the posthumous existence of the highest achieved celebrities to substantiate this proposition. In turn, this leads to the beginnings of an enquiry into what the role of achieved celebrity in Liberal Plebiscitary Parliamentary Democracy, i.e., a society based on the principle of homogeneous equality, might be.

The following was presented at the Fourth Collegium in the Humanities held at Thammasat University on January 4 and 5, 2001. The paper is intended as an introduction to Heidegger's important essay, "The Origin of the Work of Art". In the course of the paper, I discuss the following themes:Heidegger's questioning of the concept of truth in terms of Aletheia, the self disclosing and concealing of Being, as the setting for a radical revaluation of techne, (the Greek word for art, as a practical, productive knowledge (Wissen)), in which techne will now be conceived as not only a way of kno wing that stands alongside theoria, but even more, as a decisive site for the disclosure of Being. The actuality of art, its "thingly" character, will not be seen as a static object, therefore, but as energeia, activity or "being-at-work". Techne will be thought as event, an event of Being, the site for the happening of Truth (Aletheia) This culminates in Heidegger's delimitation, or definition, of art as the site or place (topos, Orter; in the German word Heidegger uses) of truth's setting-itself-to- work. This is art's "activity", its "actuality". Finally, the significance of this is.in the way it opens a new questioning of the European experience of nihilism as the "death of God", or withdrawal of gods, and the related triumph of knowledge in the form of scientific technicity, the calculative thinking of a techne that demands, challenges, provokes, and sets up Being as an object and conceives of earth , for example, as a "natural resource" to be exploited. The work of art, as the techne in which "truth (Aletheia) sets itself to work", what Heidegger might call "great art", is then to be seen as a possible way of overcoming (Verwindung) of nihilism and of questioning the essence of technology and calculative thinking. Through a questioning of the origin of the work of art, philosophical thinking will go beyond a mere "aesthetics" toward the more fundamental questioning of the "end of metaphysics". Through a return to an archaic Greek world opened in and by the temple, and through a thinking of all that is still yet to be thought, or that is still held in reserve in that experience, Heidegger seeks the possibility of a new beginning for the European, especially the Germanic, historical destiny. No doubt the revaluation of techne, not only in terms of the work of art, but in terms of the political and the founding of a nation and the opening of the destiny of a people, which is Heidegger's way of thinking the actuality of the work of techne, are all crucial and deeply related themes. But, due to limitations of time and space in this paper, both the links of thi s with Heidegger's meditations on the poetry of Holderlin, and the political dimensions of this work and Heidegger's relation to National socialism during the 1930s, are not considered.

王弼是魏晉玄學最重要的思想家,也是中國哲學史上不世出的天才,他以二十四 歲英年早逝,卻無礙於他的哲學成就:《周易注》被收入十三經注疏,《老子注》 則成為通行本,影響後世深遠。歷來詮釋王弼思想的成果豐碩,精彩論點令人目 不暇給,對於王弼思想的關注不限於華人社會,近期在中國出版,德國當代著名 漢學家瓦格納 (Rudolf G. Wagner) 《王弼《老子注》研究》就是海外漢學家長期關 注王弼哲學的成果。本文針對海峽兩岸研究王弼卓然有成的林麗真、余敦康,以 及歐陸的瓦格納等三人的王弼《老子注》的研究成果,歸納其進路、觀點,以及 重大創穫。林麗真聚焦於王弼玄理的闡發,余敦康則提出通貫哲學與政治整體觀, 著重王弼玄學的現實關懷,瓦格納則從語言哲學入手,提出「鍊體風格」的詮釋 策略,豐富文本的內涵。台灣、大陸與歐洲學者對王弼的詮釋有共識,也有殊異, 這樣的參照比較,不僅可以相互攻錯,擴大學術視野,也能進一步深化王弼思想、 魏晉玄學的研究,極富學術意義。Wang Bi, the most prominent scholar of metaphysics of the Wei and Jin Dynasties, was an unprecedented genius throughout the history of Chinese philosophy. In this article, the author examines the brilliant contributions made by Lin Li Zhen, Yu Dun Kang and Rudolf G. Wagner, who are noticed for their research of Exegesis of Lao-Tzu. It is a synthesis of the directions of investigation, approaches, and significant findings they have come up with. Among the three interpretations, Lin focuses on the explanation of Wang's metaphysic thinking while Yu emphasizes Wang's secular concerns by proposing the "philosophy of thoroughness" and political holism. As for Wagner, he approaches this work with the views of linguistic philosophy and suggests refined stylistics as interpretative strategy, which functions to enrich the textual contents.

Books reviewed in this article: The French Explorers and the Aboriginal Australians 1772–1839. By Colin Dyer Scandal in the Colonies: Sydney and Capetown, 1820–1850. By Kirsten McKenzie Varieties of Vice‐Regal Life (Van Diemen's Land Section). By Sir William and Lady Denison. Edited by Richard Davis and Stefan Petrow A Nation's Imagination: Australia's Copyright Records, 1854–1968. By Merilyn Minell Australia In Focus: Photographs in the National Archives. By Peter Nagle The Diary of Emily Caroline Creaghe Explorer. Edited with an introduction by Peter Monteath After the Rush: Regulation, Participation and Chinese Communities in Australia 1860–1940. Edited by Sophie Couchman, John Fitzgerald and Paul Macgregor The Gates of Memory: Australian People's Experiences and Memories of Loss and the Great War. By Tanja Luckins Bigger Than Gallipoli: War, History and Memory in Australia. By Liz Reed Reconsidering Gallipoli. By Jenny Macleod Pompey Elliott. By Ross McMullin John Wren: A Life Reconsidered. By James Griffin Australia and Israel: An Ambiguous Relationship. By Chanan Reich It's Time Again: Whitlam and Modern Labor. Edited by Jenny Hocking and Colleen Lewis Blackfellas Whitefellas and the Hidden Injuries of Race. By Gillian Cowlishaw The New Province for Law and Order: 100 Years of Australian Industrial Conciliation and Arbitration. Edited by Joe Isaac and Stuart Macintyre The Lowest Rung: Voices of Australian Poverty. By Mark Peel Australian Cinema after Mabo. By Felicity Collins and Therese Davies Journey into Darkness. By Winton Higgins Globalisation: Australian Regional Perspectives. Edited by Martin Shanahan and Gerry Treuren God Under Howard: the Rise of the Religious Right in Australian Politics. By Marion Maddox The Historian's Conscience: Australian Historians on the Ethics of History. Edited by Stuart Macintyre Imagining Australia: Ideas for Our Future. By Macgregor Duncan, Andrew Leigh, David Madden and Peter Tynan Navigating Boundaries: The Asian Diaspora in Torres Strait. By Anna Shnukal, Guy Ramsey and Yuriko Nagata Reluctant Saviour: Australia, Indonesia and the Independence of East Timor. By Clinton Fernandes Abdurrahman Wahid. Muslim Democrat, Indonesian President: a View From the Inside. By Greg Barton Pacific Journeys, Essays in Honour of John Dunmore. Edited by Glynnis M. Cropp et al. Pacific Places, Pacific Histories: Essays in Honor of Robert C. Kiste. Edited by Brij V. Lal The Manipulation of Custom: From Uprising to Intervention in the Solomon Islands. By Jon Fraenkel Perceptions of Race and Nation in English and American Travel Writers, 1833–1914. By Erik S. Schmeller Europe's Pasts and Presents: Proceedings of the Fourteenth Biennial Conference of the Australasian Association for European History Diplomaten und Agenten. Nachrichtendienste in der Geschichte der deutsch‐amerikanischen Beziehungen. Edited by Reinhard R. Doerries Fascists. By Michael Mann The Anatomy of Fascism. By Robert O. Paxton City: Urbanism and its End. By Douglas W. Rae World‐Systems Analysis: An Introduction. By Immanuel Wallerstein Metaphysics, Method and Politics: The Political Philosophy of R. G. Collingwood. By James Connelly Action as History: The Historical Thought of R. G. Collingwood. By Stein Helgeby "How Good an Historian Shall I be?" R. G. Collingwood, the Historical Imagination and Education. By Marnie Hughes‐Warrington

Straipsnyje išskleidžiamas postmodernybės, kaip kapitalizmo raidos stadijos, supratimas. Modernybės ir postmodernybės skirtis aiškinama naujos suprekinimo ir suišteklinimo srities – gyvybės ir kūno – atžvilgiu. Kapitalizmo raidos analizė grindžiama K. Marxo ir M. Heideggerio įžvalgomis, kurios laikomos didelę "dabarties ontologijų" aiškinamąją galią išlaikiusiais koncepciniais rėmais. Nesiekiant apčiuopti jokių K. Marxo poveikio M. Heideggeriui "linijų", stengiamasi paryškinti, kaip vieno mąstytojo ekonominis kapitalo galios radimosi ir įsivyravimo aiškinimas atliepia kito mąstytojo samprotavimus apie naujuosius laikus, arba modernybę, grindžiančią metafiziką, koks žmogaus būvio susikurtame pasaulyje vaizdinys juos abu susieja. K. Marxo iškelta suprekinanti žmogaus gyvenamąjį pasaulį kapitalo galia, nustatanti žmogaus veiklos ir jo savikūros sąlygas, susiejama su M. Heideggerio aptartu mokslo, technikos ir gamybos susivienijimu apskaičiuojančio projektavimo vyksme, kuris žmogaus gyvenamą pasaulį ir jį patį paverčia žaliava ir ištekliais. Straipsnyje tvirtinama, kad žmogaus suprekinimas ir suišteklinimas – tai du vienas kitą palaikantys ir skatinantys procesai, kurie visuotiniu (globaliu) būdu apsireiškia postmodernybėje, aptikus gyvybėje, žmogaus kūne ir dvasinėje veikloje neišsenkamų išteklių atsargas. Tų atsargų nusavinimą ir eksploatavimą rodo genų, proteinų ir biotechnologijų patentavimas, taip pat genetinio diskurso, tampančio naujuoju pasaulėvaizdžiu, iškilimas.Pagrindiniai žodžiai: genai, ištekliai, kapitalizmas, kūnas, modernybė, patentavimas, postmodernybė, suišteklinimas, suprekinimas.

POSTMODERN COMMODIFICATION: THE CONCEPTUAL FRAME OF MARX AND HEIDEGGERVytautas Rubavièius
SummaryThe author of this article considers postmodernity as a stage of the development of capitalism. The difference between modernity and postmodernity is explained in relation to the new sphere of commodification and resourcification, namely that of human body and life with all natural living processes. The analysis of the transition from modernity to postmodernity is based on some Marxian an Heideggerian insights. It is supposed that these insights form a powerful conceptual frame for the analysis of the so called "onthologies of presence" and related phenomena. Wihout any attemp to grasp any lines of a possible Marxian influence on Heidegger, the stress is laid on the corespondence between the commodifying power of capital and the metaphysics supporting the modern times, or modernity. The main question is – in what image of human condition both lines of thinking converge. The human condition is characterised by the processes of commodification and resoursification. The authors' main point is that the power of capital which commodifies the human Lebenswelt establishing guidelines for human activity and human self-creation corrsponds with the unity of sciece, technology, and production established by the process of calculative projection which transforms the Lebenswelt and man himself into various materials and resources. The article claims that the commodification and resoursification of the human being are the two processes supporting and promoting each other and that these processes attain the global and universal form in postmodernity, when in the life itself, in the human body and also in spiritual activity inexhaustible resourses are discovered. The author comes to the conclusion that the patenting of genes, proteins, and biotechnologies are forms of expropriation and exploitation of these resourses and that the genetic discourse becomes a new worldview.Keywords: body, capitalism, commodification, genes, modernity, patenting, postmodernity, resources, resourcification.

The formation of Russian postmodernist thought can be traced to the theoretical works of Andrei Siniavsky, in particular to his treatise "On Socialist Realism" (1959). Instead of praising socialist realism as the "truthful reflection of life" (as did official Soviet criticism), or condemning it as a "distortion of reality and poor ideologized art" (as did dissident and liberal Western criticism), Siniavsky suggested the artistic utilization of the signs and images of socialist realism, while introducing a playful distance from their ideological content. This project was realized in the 1970s and 1980s in the form of Sots-Art and Conceptualism, influential artistic and intellectual movements that transformed the Soviet ideological system into material for parody and pastiche, often characterized also by a lyrical and nostalgic attitude. Conceptualism is not merely an artistic trend; its philosophical significance is revealed in the art and programmic statements of Ilya Kabakov and Vitaly Komar and Aleksandr Melamid, in Alexander Zinoviev's fiction, in Dmitry Prigov's poetry, articles and manifestos, and in Boris Groys's theoretical works. As a philosophy, Conceptualism presupposes that any system of thought is self-enclosed and has no correspondence with reality. The relationship between Conceptualism and Marxism is somewhat reminiscent of the dispute between nominalists (whose moderate version was also called "conceptualism") and realists in the epoch of the Medieval scholastics: whereas Marxists assert the historical reality of such concepts as collectivism, equality, and freedom, Conceptualists demonstrate that all these notions are contingent on mental structures or derived from linguistic structures. Therefore, from a Conceptualist standpoint, a "concept" is any idea–political, religious, moral–presented as an idea, without any reference to its real prototype or the possibility of realization. That is why Conceptualism, as a philosophy, is so strongly connected with art: the idea is used in its aesthetic capacity, as a verbal statement or visual projection of idea as such, so that all its factual or practical extensions are revealed as delusions. For example, conceptualists view totalitarian thinking, with its claims of all-encompassing truthfulness, as a kind of madness: a network of self-referential signs and internal consistencies forcefully imposed on external reality. When considering more properly philosophical ideas, Conceptualism creates parodies of metaphysical discourse, using, for example, Hegelian or Kantian rhetorical models for the description of such trivial objects as flies or garbage. This is not merely an attempt at the ironic deconstruction of traditional philosophy–it is also a project for the proliferation of new, multiple metaphysics, each of which consciously demonstrates the contingency of its central concept, be it Absolute Spirit in Hegel or a fly in Kabakov. Postmodernism is often criticized for its aestheticism and moral indifference, but Russian conceptualists emphasize the moral implications of metaphysical contingency, which undermines totalitarian and hegemonic discourse and promotes self-irony as a mode of humility. Conceptualism identifies itself as a predominantly Russian-Soviet mode of thinking. In the West, the correlation between ideological signs and observable reality has been persistently validated through scientific and economic practice; while in Russia, traditionally, reality itself has been constructed from ideological signs generated by its ruling minds as a kind of hyper-reality. Thus, Russian Conceptualism sees itself not as a mere replica of Western postmodernism, but as a reflection of the underlying structures of Russian history, where the signs of reality have always been subject to ideological manipulation.

The article analyzes the concept of simulators of J. Baudrillard in the context of the formation of a methodological toolkit for the research of contemporary culture. It is determined that attempts to consider the work of Baudrillard by certain stereotypes hide the fact that this philosopher, when creating models of the field of research, did not address the emerged methodological structures. The actual formation of a conceptual apparatus describing author's models of the field of research turns methodological tools into signs that determine the field of Baudrillard's research. One of the main conclusions that can be made by exploring the Baudrillard concept is the provision of modern consumption as a consumption of signs and symbols that has lost touch with the pleasure of biologically based human needs. This process is called the desire of buyers to be identified. Baudrillard seeks to show that the signs themselves produce their referents and meanings. Moreover, the signs try to break with all meanings and references and to be closed only on interaction with each other. As a result, a real universe of signs appears and this sign-object machine seeks to absorb the «real» world. This is probably because language has always been a means of social control, and since in the era of globalization such exploitation of language has only intensified, now the signs are completely detached from their referents and the «era of simulation and simulacra» arises. The fundamental is discussing the evolution of the sign in its similarity with the evolutionary interpretation of labor. A «free» worker can produce only equivalences and a «free and emancipated sign» can only refer to equivalent values. That is why the philosopher determines the significance of the new European sign in the simulacrum of «nature» (the simulacrum of «nature» is regarded as the Idea of Nature). The problems of natural science and the metaphysics of reality are characteristic features of the entire bourgeoisie since the Renaissance.The principal role in the formation of Baudrillard's conceptual representations belongs to language. The postmodern overcoming of the subject-object difference is realized by Baudrillard by appealing primarily to the linguistic or «sign» nature of reality. The object is transformed into an object-sign and as such, within the framework of the general theory of sign systems, becomes an encoded fragment whose main characteristic is not simply the stereotyped craving for «difference philosophy» but the subordination of the object system code to its totality. Objects appears from human life, and the life disappears as a subject, turning into a human-object, which like a thing, performing a certain function, appears in inter-human relations. Signed consumption covers the whole life of people, from consumption of things and ending with consumption of the environment of human life, which includes labor, leisure, culture, social sphere, nature. All this enters into human life in the form of consumed signs, «simulacrum», transforming it as a whole into a simulation, in the manipulation of signs. The sign, the «simulacrum,» indirectly helps a person to master reality, but at the same time he destroys the real, replaces it with himself. Therefore, it is impossible to distinguish reality from error, since a significant feature of our culture is that illusion, imitation or simulation is so deeply preserved in our lives that it makes impossible the distinction between the real world and the realm of the imagination. The position of the researcher that in the era of postmodernity the distinctions between true and false, authentic and unauthentic, real and unreal are disappearing, is one of the central in his works and indicates a possible vector of cultural development.

The article examines the heritage of poet, mystic and diplomat Oscar Milosz (1877–1939) from the point of politically significant ideas. The aim is to grasp the understanding of the unity of Europe from the selected political articles "Deux messinismes politiques" as well as metaphysical poems "Ars Magna" and "Les Arcanes". The premises of Milosz are situated in the intelectual context of European unity ideas of his contemporaries. The analysis shows that Milosz is critical about the situation of interwar Europe that he faces. As an alternative to this he suggests the unity in spiritual an political sense. It is argued in the paper that poet tries to capture the main questions of his epoch, although in very exclusive manner by lumping together geopolitical, mithological, messianistic arguments.In the 21st Century most of the discussions about Europe are based on the question How and not Why. Fundamental debates on the identity of Europe are left for the representatives of the Catholic Church or the scolars, while politicians occupy themselves with the bureaucratic activities in EU institutions. Oscar Milosz (1877–1939) was also involved in politics, during the interwar period he worked as a respresentative of Lithuania in France. However he was a writer and mystic as well, who left not only his works of fiction and poetry, but some political writings too. He is not well-known for Lithuanian readers, still his heritage is rather analysed in the academic literary field as well as from the philosophical point of view. However there is a question on Europe which has not been raised and answered, though Milosz had paid some attention to it in his metaphysical poems and political writings. The aim of the paper is to grasp the understanding of the unity of Europe from the selected political articles "Deux messinismes politiques" and metaphysical poems "Ars Magna" and "Les Arcanes" of Milosz and situate it in the context of the ideas of his contemporaries, in particular catholic pro-federalists and the Paneuropean movement.The analysis shows that Milosz is critical about the situation of interwar Europe which he faces. On the one hand, the countries are too interested in material goals and politics is not based on moral principles. On the other hand, poet reflects the wrong metaphysics of his time, because the people are sceptical towards the faith. Nevertheless Milosz should not be considered as a pessimist, because he proposes ideas how to save Europe. His premises on the unity of Europe can be divided in three parts: goal, manner and foundation.The first one is a goal of European unity. From the Milosz point of view, the unity is natural situation, which is going to be reached together with the moral evolution of European people. This differs from mostly pragmatic approach to this question by his contemporaries paneuropists. The second one is about a manner of the unification. Milosz criticizes attemps to unite on the basis of one exceptional country, rather he favours the collaboration of nations. It does not mean that nations are all the same – poet notes – they can prosper because of differences among them. For example ancient nations such as Lithuanians can renew other ones due to their exceptional history and spirit. On the political grounds as well as his contemporaries catholic pro-federalists he was favourable of federalism which respects the differences among nations and does not try to melt them away. In addition to this, Milosz as well as mentioned thinkers stresses the role of the Catholic Church which can create spiritual affinity among the nations of Europe. That is an answer to the third part – the foundation of European unity. It is argued that the main commonalities between catholic pro-federalists and Milosz are the antropoligical premises (person is in the centre of thinking about new political order) and an appeal to Europe's christian heritage Despite eclectic set of his arguments, which includes some aspects of messianism and creation of his own mythology, Milosz might be attributed to this group of thinkers.

Recently, several calls have been made to renew research agendas on movement, mobility, and motion in IR. They invite us to prioritise analyses that explore how movement itself rather than belonging to a polity, society, and community enacts social and political relations. Such approaches have raised and continue to present challenges for modern conceptions of the international that embed social and political life in a sedentarist metaphysic that prioritises territorial roots and relations between enclosed entities, in particular territorialised sovereign states — or, state-like entities — that contain a society. Drawing on Malkki (1992 #3729@31, 34), sedentarism is defined as combining four elements. (i) Being rooted to a territory, or more generally soil, is the condition of identity and stability, the condition of proper being. Being a refugee, for example, emerges as being uprooted from the soil or territory where one belongs. (ii) The world exists by segmenting space into discrete territorial and cultural units. Borders and boundaries are constitutive because they define the units by partitioning insides from outside. (iii) This understanding of matter and life as rooted into segmented territorial entities is naturalised through various practices that make it a commonsense, self-evident imagination of the nature of life and matter. This process includes daily expressions like 'home sweet home', cartographic representations of migration, and representing human history in terms of an evolution from early hunter-gatherers to agricultural communities that expand into cities and later nation-states. (iv) Displacement is pathological in a sedentary world, an uprooting that pulls the living from the soil where they thrive.
This article contributes to the work that has developed mobility agendas by unpacking what it means to prioritise movement in IR. In the first instance, giving primacy to movement means establishing conceptions of it as the primary analytical driver for understanding political and social relations. The article also develops a second answer to the question. It proposes that giving conceptual primacy to movement requires taking the point of view that life and matter are essentially movement, and that movement is continuous and undivided.
Drawing on literature in mobility studies, the article introduces three different ways of conceptualising movement: crossing perimeters, connecting points, and threading passings. The first is movement within a sedentary world. The latter two create relations that challenge sedentary arrangements through networked organisations of movement and the entangling of movements moving in relation to one another.
A sedentary world is not without movement. There is lots of movement — trade between states, migration of people, flows of viruses, migration of animals, tourism and so on. Of interest here is not a list of movements or the tension or relation between movement and sedentary entities, but the specific nature of movement as it emerges in sedentarist metaphysics. Our way into this is to look closer at the kind of line privileged in drawing a sedentary space. In sedentary conceptions of worlds, the defining lines are partitioning lines, lines separating insides and outsides by drawing perimeters that divide an existing space into enclosed figures. They separate an entity from the environment in which other entities exist. Once we partition space into insides and outsides, movement can appear as crossing from inside to outside and vice versa. Movement takes the form of border or boundary crossing.
If we change the defining line from the one separating A and B to the connecting one, the one crossing the distance between A and B, do we enter a different world? We do, and it is a relatively familiar one. We move from a world of states or sedentary communities to networks. Instead of drawing enclosed figures on the page to visualise a social or political space, we draw points and lines connecting the points. The dots, or nodes, can be territorially circumscribed places, like cities or ports, but they can also be computer servers or individuals. Movement connecting makes the network different from the sedentary conception of space. What matters are the speed, density, and intensity of the movement of goods, people, animals, and services that connect the nodes. The multiple lines of transport that connect the dots create the network.
Networks retain an awkward static-ness, however, not in the sense of 'absence of movement', but as letting movement arise from positions. The nodes are spatial positions — a city, a server, a port. From the point of view of circulation, they are projected onto the flows as positions where movement arrives and stops before moving on. Even if the nodes change location or relevance at different points in time, the movement is sensed through a series of positions rather than through the movement itself. The life being lived along the lines is not important. In that sense, we can say that a juxtaposition of immobilities — the nodes — organises the network; movement becomes simply the bridging of the distance between these points of immobility. That explains why, for circulation through networks, the life being lived and the entangling and encountering that takes place while moving along the line are not crucial for understanding movement. Migration, for example, is imagined and regulated as movement connecting nodes that represent 'transport hubs', which can be train stations, coastal areas, detention centres, etc. The connecting lines are not the actual route the migrants take but represent the crossing of distance between the hubs.
A third conception of movement displaces both a sedentarist and network metaphysics and starts from taking everything as movement and nothing else. Giving primacy to movement then refers to specific modes of thought that foreground movement as continuous passing and refuse conceptualising movement in relation to stasis or non-motion. It holds that movement slips through our fingers when we recognise non-motion — stasis — exists. We render it as positions in space or time by drawing lines to enclose perimeters or connectors between points. Instead of connectors, it conceptualises the lines of movement as threads. Threads are drawn in a continuous movement rather than from point to point. A thread bends and entangles but is not cut up in points. It moves and is moved by other movements like the wind, someone running into the thread, and so on. Transitions and changes are bending the thread rather than cutting it or partitioning it into discrete bounded sections. The thread is a line that remains continuous, undivided. Movement is passing. What matters are the experiences, encounters and forces along the lines and the meshing of various filaments moving in relation to one another. The network nodes fade, and the lines meander as lines without points. The movement of a ship, for example, entangles with movements of wind, water, and barnacles. But the ship and its movement are also linked to the entangling movements of people living on the ship that create and alter the patterns of social relations and the changes made to ships, for example, in repairs or when taken over by pirates. Life on and off a container ship becomes important, transfiguring the container ship from a vehicle into the entangling of multiple threads that continue outwards. Analytically, the ship is understood in terms of the bendings and tensions between threads; it is a knot or meshwork of knots rather than a place.
Movement as threading introduces a point of view that refuses stasis by taking everything as in continuous motion. The article concludes that such a conception of movement provides a pathway for developing research agendas in International Political Sociology that fracture the inside/outside binary and facilitate experimenting with transversal understandings of the social and political. It creates a paradoxical situation for IR, however, in that 'the international' can then no longer be the defining reference with which to organise the analysis as long as the concept of 'the international' inherently pulls studies of movement into sedentary arrangements that partition insides and outsides and conceive of movement mainly in terms of border crossing. When saying that such a conception of movement makes it impossible for 'the international' to be the analytical driver, it does not mean that the matters of concern that drive IR, such as questions of borders, territorial rule, logistics, and war, disappear or are written out of the world. They exist from a transversal point of view but are sensed differently — they are transmuted. For example, borders transmute into mobility regimes — into confluences of movements moving — and thus are no longer 'borders' that draw partitioning perimeters rooting life, matter, and rule into exclusionary territories. That does not mean violence, suffering, and relocating are no longer analytically present. They are, but they must be thought through the inter-twining of movements rather than fixing perimeters.

The Yi-jing易經(Canon of Changes), or Zhou yi周易(All-Encompassing Cyclical Changes of the Zhou [era]), is "the book of books" of Chinese culture, which is also claimed to be the primary source of binary numeration, first described in the West by Leibniz. He was always interested in China, familiar with the binary code of tri and hexagrams (gua) of the Yi-jing and acknowledged its mythical creator, the ancestor emperor Fuxi, as the discoverer of binary arithmetic, and himself – as the one who found it again after four thousand years. At present, historical data do not allow us making an accurate conclusion about the dependence or independence of this outstanding discovery in Europe from the Chinese prototype. The time of the penetration of the initial information about the Yi-jing into Europe is still hidden by a veil of secrecy. The lack of a message about it in the book of Marco Polo is one of its mysteries. At the same time in the Mediterranean area traces of acquaintance with the Yi-jing studies are visible in such cultural phenomena as astrology and alchemy, Kabbalah and the teachings of Ramon Llull, sextine and hexachord. The beginning of the European study of the Yi-jing was laid by Jesuit missionaries who arrived in China at theend of the 16th century. Among them, by the end of the 17 th century, a whole trend of "Yi-jingists" or "figuralists" was formed. They saw Yi-jing as the Chinese Bible, embodying the original Divine Revelation in the form of the kabbalistic "figures" of the gua and being an expression of the common, sacred and antediluvian "hieroglyphic science" of the ancient world, that is, "Metaphysics of numbers, or general scientific method", "containing all other knowledge". Apparentlythe first information in Russia about the Yi-jing was published by the first Russiansinologist, German historian and philologist-polyglot G. (Th.) S. Bayer in the two-volume Museum Sinicum (Petersburg, 1730) in Latin. In Russian the primary in -formation about Yi-jing became available to the reader half a century later owing to the coryphaeus of Russian sinology of the 18th century Aleksei L. Leontiev. In 1782 he published an illustrated and commented translation of a fragment from Yi-jing (named Convenient Base) as an appendix to his translation of the Manchu text of the Statutes of the Great Qing (大清會典Dai-Qing hui-dian). Leontiev mentioned the French abbot who visited St. Petersburg in 1769 as the initiator of his appeal to the Yi-jing, but did not indicate his name. Petr E. Skachkov (1892–1964) agreed with Vsevolod S. Kolokolov (1896–1979) that this abbot was the famous French Jesuit missionary and versatile scientist Antoine Gaubil (1689–1759). However, he died ten years earlier. Most likely the interlocutor of Leontiev was a well-known theologian and economist-physiocrat, French abbot Nicolas Baudeau (1730–1792), who held confidential negotiations with Catherine IIin 1769 in St. Petersburg in connection with the situation in Poland. The secrecy of this mission on the eve of the first partition of Poland fully explains the concealment of his name in 1782 when he was still alive and preparing the second partition of Poland. Apparently, a look at the Yi-jing of the French enlighteners184 and physiocrats, expressed by F. Quesnay (1694–1774) and reported by Baudeauto Leontiev prompted him to link the ancient canon with Statutes of the Great Qing. Vasilii P. Vasiliev (1818–1900) expressed a number of original thoughts about the Yi-jing, which may have influenced the creation of his graphic system of Chinese characters and Mendeleev periodic table. Yulian K. Shchutsky (1897–1938), the first Russian researcher who specially studied the Yi-jing and wrote an extensive monograph about it, strangely ignored the statements of his domestic predecessors, but his innovative approach anticipated the neo-mystic Jungian tendency in Western interpretations of the Canon in the 20 th century. Due to the psychologization and aestheticization of the Yi-jing sanctified by world authorities in this field, after the Second World War this neo-mysticism penetrated the mass Western culture which repeated the initial success prepared by figuralists three centuries earlier on a new level and larger scale.

Whiteheado ir Prigogine'o mokslo filosofines koncepcijas jungia tai, kad juos abu domina ontologija, grindžiama modernaus mokslo duomenimis. Mokslo filosofija ontologinį požiūrį, ypač tokį kaip Whiteheado metafizinis mąstymas, paprastai laiko spekuliatyviu, todėl vengtinu. Tačiau Ilya Prigogine'as ir Isabelle Stengers į Whiteheado metafiziką žvelgė kaip į kosmologiją ir vertino ją už tai, kad, būdama ambicingiausias, tegu spekuliatyvus, gamtos filosofijos projektas, ji vis dėlto nėra nei nukreipta prieš mokslą, nei siekia supriešinti filosofiją ir dabarties mokslą. Whiteheadas kritikavo klasikinį mokslą, tačiau netapatino jo su mokslu bendrąja prasme ir tyrimo sričių bei siekiamų tikslų požiūriu nepripažino principinio skirtumo tarp mokslo ir filosofijos. Pasak Prigogine'o ir Stengers, Whiteheado filosofija turėtų būti vertinama kaip Prigogine'o ne-klasikinio mokslo pirmtakė. Toks požiūris suteikia naują turinį Whiteheado spekuliacijoms. Prigogine'o ne-klasikinės fizikos koncepcijos atspirties taškas yra chemija. Šiame straipsnyje Prigogine'o koncepcija nagrinėjama chemijos filosofijos siūlomos teorinės mokslo sampratos požiūriu. Iš tikrųjų nei Prigogine'as ir Stengers, nei Whiteheadas nepateikė teorinės mokslo koncepcijos. Tačiau straipsnyje teigiama, kad būtent teorinė mokslo samprata duoda raktą, padedantį atrakinti ne vieną mokslo filosofijos, mokslo bendrąja prasme, taip pat ir Prigogine'o ne-klasikinio mokslo keliamą klausimą. Autorius simpatizuoja Prigogine'o optimizmui, kad mokslas išsilaisvino iš mito, tačiau, autoriaus požiūriu, šis optimizmas visgi klaidina. Gali susidaryti įspūdis, kad ne-klasikinis mokslas neturi nieko ben dra su idealizacijomis, kad jis nėra vien tyrimo būdas, priklausantis nuo konkrečių reikalavimų ir tikslų, kad naujasis mokslas iš tikrųjų supras pasaulį "tokį, koks jis yra", kad net vadinamojo žmogaus pasaulio problemos (pvz., etikos) taps iš principo moksliškai suprantamos. Tačiau jei ne-klasikinis mokslas gebėtų atsikratyti klasikinio mokslo mito, tai vienintelė skirtybė būtų ta, kad jis netapatintų mokslinio pasaulio vaizdo ir moksliškai sumodeliuotos realybės su pasauliu, "koks jis yra" iš tikrųjų. Pagrindiniai žodžiai: ne-klasikinis mokslas, chemijos filosofija, Prigogine'o mokslinė ontologija, teorinis mokslo modelis, Whiteheado metafizinė ontologija.Whitehead's Metaphysical Ontology and I. Prigogine's Scientific Ontology: From a Point of View of a Theoretical Conception of Science Rein Vihalemm
SummaryWhitehead's and Prigogine's philosophies of science are similar in this respect that they both are interested in ontology built in the light of modern science. This kind of ontological approach, especially Whitehead's metaphysical reasoning is usually regarded as speculative which should be avoided in philosophy of science. Ilya Prigogine and Isabelle Stengers appreciated, however, Whitehead's metaphysics as cosmology in that being the most ambitious attempt to elaborate a philosophy of nature that, although speculative, is not directed against science or towards separation of philosophy from the actual science. Although Whitehead criticized the classical science, he did not identify it with science in general and did not acknowledge the respective domains and tasks of science and philosophy as distinct of principle from each other. According to Prigogine and Stengers Whitehead's philosophy was somewhat the forerunner of Prigogine's non-classical science which gives a new content to the speculations of Whitehead. Chemistry was a starting point of Prigogine's non-classical physical theory. In the present paper Prigogine's conception of non-classical science is examined from the point of view of a theoretical conception of science elaborated in the context of philosophy of chemistry. Prigogine and Stengers, as well as Whitehead, have not really presented a theoretical conception of science. It is argued that the latter, however, offers a key for examining various issues in philosophy of science and understanding science in general, including Prigogine's non-classical science. Appreciating Prigogine's optimism concerning the chances of science that has liberated itself from the myth, the author still finds that this optimism can also be misleading as it can create a false impression that this new science does not deal with idealizations any more, that it is not a means of inquiry resulting from special requirements and aims, but will really understand the world "as it is" to the point that the problems of so called human world, including those of, e.g., ethics would be, in principle, scientifically understandable. In fact, however, if non-classical science manages rid itself from the myth of classical science, the only change will be that it does not equate the scientific picture of world and scientifically modelled reality with the real world "as it is". Keywords: non-classical science, philosophy of chemistry, Prigogine's scientific ontology, theoretical model of science, Whitehead's metaphysical ontology.