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In recent years, in the partial vacuum left by the apparent inadequacy of Keynesian economics, there has been a renaissance of natural law cosmology. Accordingly, the social world is again viewed through pre‐Keynesian spectacles as ideally self‐adjusting through the action of the free market. Although the re‐emergence of this outmoded ideology is reactionary, it has been salutary in checking the hubris of the positivistic and technocratic Keynesian fine tuners. The purpose of this article is to trace this revival of natural law cosmology and assess the challenge this ideological reversal poses to the prospects for the evolution of a “social economics”.

A prima facie case is made that neo‐classical thinking is meaningfully influenced by the philosophy of pragmatism. Three major aspects of this philosophy are considered based on the writings of leading pragmatists and instrumentalists such as James and Dewey. These aspects include the cosmology, the axiology and the methodology of pragmatism. The ways in which these three aspects manifest themselves in neoclassical thought are then examined and identified. Among other things it is concluded that a certain unresolved tension exists within the pragmatist′s view which is also carried over into economic thinking. This tension at least partly accounts for the existence of neo‐institutionalists who likewise claim a pragmatist influence in their work but who are critical of neoclassical thought. The article concludes by pointing out some problems in this philosophy.

Cosmology is of essence for the life of traditional man not only to live in a meaningful universe, but to bound himself with the universe to achieve well-being as well. Architecture is a way of creating spaces through generic forms and symbols to attain this unity of man and the universe. This article interprets the courtyard house which is a well known archetype of spiritual and celestial qualities and has symbolic generic forms through the perspective of theory and practice of feng shui which is an ancient Chinese philosophy, based on the understanding of physical configuration of geographical settings and application of its principles to the built environment. The courtyard houses represented for this article are chosen on a linear axis starting from Cyprus, passing through Syria, Iraq, Iran, Afghanistan, Pakistan, India, and ending at China. In this article, principles of feng shui are selected and formulated to create an evaluation model showing entrance-courtyard relation, building shape, water element, room arrangement, and door alignment and circulation. Based on this evaluation model, the essential aspects of well-being have been revealed through the elements of architecture. In that sense, this article presents the opportunities and possibilies of an ideal plan layout by bringing an awareness to the cosmology and feng shui to achieve well-being.

People in all cultures of the world classify other people most readily in easily identifiable categories. Examples of such categories are race, gender, economic, and physical difference. These categories make the world intelligible because they assign roles and functions attached to the individuals that fill the category. Racial, gender, and other categories that reflect difference may change over time as to the meaning and assigned roles and functions, but the very fact of them being a criterion for classification remains rather unchallenged. Yet the very fact of classification may question whether individuals with disabilities belong to the most essential of all categories, the human category. With classification, a statement of exclusion or inclusion in the human category is imminent.

To give a mathematical expression of what could be called the internal time of a dynamical system, a time which is different from the external or reference time.

The paper introduces a general mathematical definition of internal duration and so of internal time. Then we consider the case of an explosion followed by an implosion, which we apply to cosmology and physiology. The case of diffusion is also presented.

The internal time is generally different from the reference time. In certain cases to a finite reference duration may correspond an infinite internal duration.

Our formulations may help to understand certain aspects of cosmology, physiology and more generally of the evolution of dynamical systems.

For example, the physiology of ageing.

The consideration of the square of the speed of evolution, at instant t, of a dynamical system for measuring the internal duration of interval (t,t+dt) is original, as well as its consequences.

Since 2004, Turkish cinema has been witnessing an emergence of horror genre, now flooded with stories of possession by malevolent jinn, as transgressive, volatile figures of abjection. These female-centred narratives rely both on Islamic cosmology and myths and folktales of pre-Islamic Anatolian oral culture. The chapter will first explore the reasons horror has been neglected in the century-long history of cinema in Turkey and move on to highlight the socio-economic, cultural, and political contexts that were catalysts for the horror genre’s emergence. Then, the chapter will discuss the codes and conventions of the genre and explore the unique place of Alper Mestçi’s 2007 film Haunted (Musallat), among its contemporaries in terms of the ways in which the film challenges these established codes and conventions. In analysing Haunted, the chapter will use the theoretical framework of Barbara Creed, Carol J. Clover and Julia Kristeva to discuss the monstrous-feminine and masculinity as abjection.

We compare two highly symbolized beverages – Coca-Cola and tesguino, a fermented maize beer of indigenous northern Mexico – to (re-)evaluate the notion of fetishism of commodities in contrasting ethnographic contexts. In the case of Coca-Cola, we observe a kind of hidden but active fetishization, meaning a strategic procedure wherein the producer invests images of social character, experience, and other naturalizing significations into its commodity. Tesguino, as a comparably sacred drink among the Rarámuri, is not characterized by its concealment in magical properties and simulacrized associations. The ritual consumption of tesguino, instead, reveals the organic social bonds in relations of production and exchange.

Black metal has the power to stimulate the mind, to bring the listener to the very edge of an intellectual nihilistic abyss. While the experience of black metal can be one of transcendence and annihilation, it is nevertheless rooted in the embodiment of the listener. Black metal’s primal sound and aesthetic are closely associated with the chaotic lower abdomen, including the generative organs and the bowels, which in medieval cosmology represented torment, melancholia, and demonic forces. Black metal bowellism translates this medieval visceral inversion into an expression of the Bakhtian Grotesque, a gleeful and anarchic rejection of the hierarchical order. This chapter connects this metaphysical inversion to a desire to return to an imagined medieval world, but one of dissolution and decay rather than a reconstitution of older hierarchies.