THE WORLD OUTSIDE THE WINDOW: THE PREFACE TO THE TRANSLATION OF THE ARTICLE “DEFENESTRATION” BY MARС RICHIR

This paper is a presentation of Russian translation of the article « La Défenestration » (1971) by Marc Richir. In this paper we depict the philosophical context in which the article was written and define its place in the totality of Richir’s works. Our main goal is to help the reader to understand the features of Richir’s complex thought and to give explicit definition to the term “defenestration.” The defenestration, understood as a philosophical concept, is a process of reconsideration of major phenomenological presuppositions. Thus, we distinguish three main steps of defenestration basing on Richir’s critique of previous phenomenologists: 1) the abolition of the transcendental ego as a structure external to “the world”; 2) the rejection of the universe of beings as the one and only universe people inhabit (moreover, such a universe of beings should not be anymore considered as homogenous space of representation); 3) rethinking the phenomenalisation on the basis of “nothing” (rien) as a primary universe and, therefore, overcoming the classical dualism of the sensible and the intelligible. We conclude that by analyzing systems of previous philosophers through the concept of defenestration Richir in this early work determines the direction of his future philosophical research.

(2+1)-dimensional supersymmetric integrable equations

By means of two different approaches, we construct the (2+1)-dimensional supersymmetric integrable equations based on the super Lie algebra osp(3/2). We relax the constraint condition of homogenous space of super Lie algebra osp(3/2) in the first approach. In another one, the technique of extending the dimension of the systems is used. Furthermore for the [Formula: see text]-dimensional supersymmetric integrable equations, we also derive their Bäcklund transformations.

Ethnic Bias in the Reception of Adolphe Stern’S Translations of Hamlet and Macbeth

This paper focuses on the way in which cultural misrepresentations interfere with the reading of the Romanian versions of Shakespeare’s Hamlet and Macbeth by Adolphe Stern, a Romanian translator of Jewish descent. The two main critical articles are authored by two renowned intellectuals from the historic principality of Moldova, A.D. Xenopol and I. Botez. Despite the fact that the critical opinions issued in the two articles are not enrooted in ethnic discrimination, the potential negativity of the criticism is fully exploited by promoters of extreme nationalism. Two are the reasons that catalyse the negative valorisation of Stern’s translations: the growing xenophobic nationalism that influenced the political decisions at the end of the 19th century, on the one hand, and, on the other hand, the need to create a homogenous space for all Romanians, not only geographically, but also linguistically and culturally, translated in the emergence of a linguistic nationalism. Adolphe Stern, the embodiment of the foreigner, in spite of being born within the limits of the Romanian space, produces texts the value of which is denied, to compensate for the partial loss of identity inherent to all unification processes

Imagining Asia in India: Nationalism and Internationalism (ca. 1905–1940)

Asianisms, that is, discourses and ideologies claiming that Asia can be defined and understood as a homogenous space with shared and clearly defined characteristics, have become the subject of increased scholarly attention over the last two decades. The focal points of interest, however, are generally East Asian varieties of regionalism. That “the cult of Asianism” has played an important role on the Indian subcontinent, too—as is evident from the quote above—is less understood. Aside from two descriptive monographs dating back to the 1970s, there has been relatively little scholarly engagement with this phenomenon. In this article, we would like to offer an overview of several distinct concepts of Asia and pan-Asian designs, which featured prominently in both political and civil society debates in India during the struggle for Independence. Considering the abundance of initiatives for Asian unification, and, in a more abstract sense, discourses on Asian identity, what follows here is necessarily a selection of discourses, three of which will be subjected to critical analysis, with the following questions in mind:•What were the concrete motives of regional—in this case Indian—actors to appropriate the concept of Asianism? Is the popularity of supranational frames of reference solely to be explained as an affirmation of a distinctive identity vis-à-vis the imagined powerful West, or are there other motives to be found?•What were the results of these processes of appropriation, and how were these manifested politically and culturally?•What tensions resulted from the simultaneous existence of various nationalisms in Asia on the one hand and macro-nationalistic pan-Asianism on the other?

Separability criteria via wavelet transform on homogenous spaces and projective representations

The intimate connection between the Banach space wavelet reconstruction method for each unitary representation of a given group and homogenous space, and the quantum entanglement description using group theory were both studied in our previous articles. Here, we present a universal description of quantum entanglement using group theory and non-commutative characteristic functions for homogenous space and projective representation of compact groups on Banach spaces for some well known examples, such as: Moyal representation for a spin; Dihedral and Permutation groups.

MULTICULTURALISM, NATIONALISM, AND THE POLITICS OF THE ISRAELI CITY

This article examines the prospect of urban multiculturalism in the Israeli city of Ashdod against the intricate metrics of modernism and ethnonationalism. This prospect is sometimes endorsed by the city's leaders, but at the same time it answers the logic of ethnonationalism that not only works toward cultivating a homogenous collective and homogenous space but also endorses Western and Eurocentric biases. This logic facilitates practices of social inclusion and exclusion both materially and symbolically. Furthermore, we argue that in Ashdod, ethnonationalism is intertwined with the logic of the market, encouraging social hierarchies and stratifications that carry the stamp of “ethnoclassism” along First and Third World dichotomies. Yet, these processes do not completely foreclose the prospect of multiculturalism, because they cannot completely forestall “bottom-up” forces that promote it either intentionally or inadvertently. The assessment of Ashdod as a potential site of urban multiculturalism becomes nuanced and intriguing as we take into account city planning that considers a modern vision of the city and ethnonational logic, on the one hand, and forces of bottom-up initiatives, on the other. All in all, the city fails the multicultural challenge if by this challenge we understand the establishment of institutional arrangements that guarantee the right to the city—or equal access to all benefits that the city may offer—while allowing residents to cultivate and maintain their cultural uniqueness.

Leon Battista Alberti and the Homogeneity of Space

In his "Perspective as Symbolic Form," Erwin Panofsky argued that the concept of homogenous space developed shortly before, and enabled, the discovery of the geometrical construction of perspective. Subsequent scholarship has suggested that this understanding arose much later. However, without the concept of space as homogenous, it is very difficult to conceive of such fundamental elements of architectural theory as dimension, proportion, shape, or the multiplication of shapes. Consequently, the question as to whether Renaissance theorists operated with the concept of homogenous space is of great importance not only for the history of perspective, but for the history of architectural theory as well. In this article, I explore Leon Battista Alberti's views on the subject.