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While the theme of death in the popular music subgenre of black metal has been written about descriptively, it is less frequent to find conceptual philosophical or theological analyses of death. In this piece, I aim to show how black metal's presentation of death lies in line with death as negation, instilled with strong links to Christianity's mystical apophatic theology. I will argue that this view on death shows it cannot be properly expressed in terms of affirmative language. Even where death is treated as a physical death, rather than metaphorical, it is a celebrated expression of negation. However, unlike the Christian apophatic tradition, black metal's death is not a renunciation of the physical; rather it is a complement to it. In a complex sense, even negating negations, black metal's expression of death is disturbing precisely because of its dual acceptance of death as metaphor and as physically fully realised.

The purpose of this paper is to open up a deeper, more complex discussion about ethical issues in queer autoethnography, by moving beyond either an outline of seminal autoethnographic thinkers, instigators, and writers, or a simple rearticulation of the key issues currently under discussion within the field of autoethnographic ethics.

The author’s intention is to queer autoethnographic ethics – that is, to employ queering as a verb, and to queerly examine autoethnographic scholars through the problematizing lenses of unexamined privilege, and of potential ethical violence to the researcher. After this, the author turns to theological writers to help us to queer the notions of ethical certainty, challenging our fear of ideological uncertainty, our fear of the body, and our fear of ambiguity.

This paper offers a more expansive and challenging approach to traditional autoethnographic ethical guidelines. It also raises several significant questions for ongoing scholarly discussion in the field.

It is hoped is that this paper will open up new possibilities and trajectories in the ongoing debates about autoethnographic ethics.

In a village of Eastern Yucatan, Mexico, cargo or kuuch sponsors compare their ritual tasks to “buying life” from crosses, Catholic saints, and Mayan deities or “owners.” The local notion of compromiso, engagement, or commitment, helps these festival participants express the condition of possibility to successfully perform such exchanges. Decisive for these life renewals, promises, and compromisos depend upon empathy to authorize ritualists and subsume social and natural phenomena under exchange paradigms. By defining, critiquing and using the concept of “disposition” as an inherently self-other stance through which economy transforms into religiosity and vice versa, this chapter analyzes this particular regime of engagement and the temporalities it implies. Through a commitment to the past and the practice of promissory exchange, sponsors develop a new perceptual scheme in which the ritual cultivation of discipline, awareness, expectation, and responsibility are expressed.

On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in public. In response to Bourdieu’s critical sociology, they rather provided a robust and disciplined sociology of critique, the situated requirements of justification. They refused power and violence as integral to the operability of justification. They emphasized the ways in which conventions of worth afforded coordination, not their constitution of or by domination. They refused to make either capitalism, or the state, into primary motors of social order. Indeed, they refused social sphere, structure, or group as the ground of the good. They emphasized the cognitive capacities of agents. There was no passion, no desire, no bodily affect in these justified worlds. There wasn’t even any account of production of value, of children, or of money. And while they recognized the metaphysical aspect of the good and even used Christianity as a template for one of their cités, they rigorously excluded religion. The theory was designed to analyze moments of controversy, not quiescence or quietude. In his subsequent work, Boltanski aimed to address these absences. In this essay, we examine how Boltanski sought to restore love, violence, religion, production, and institution across five texts: Love and Justice as Competences (1990/2012), The New Spirit of Capitalism, co-authored with Eve Chiapello (1999/2007), The Foetal Condition: A Sociology of Engendering and Abortion (2004/2013), On Critique: A Sociology of Emancipation (2009/2011), and La «Collection», Une Forme Neuve du Capitalisme – La Mise en Valeur Economique du Passé et ses Effets (2014) co-authored with Arnaud Esquerre.

This paper aims to examine advance decisions to refuse treatment (ADRTs) in the context of the COVID-19 (Coronavirus 2019) pandemic. This study considers the development of ADRTs, the lack of take up and confusion among the general public, clinicians and health and social care staff.

The paper is a conceptual piece that reflects on ADRTs in the particular context of COVID-19. It considers professional concerns and pronouncements on ADRTs.

ADRTs have a low take up currently. There is misunderstanding among public and professionals. There is a need for raising awareness, developing practice and a need to allay fears of misuse and abuse of ADRTs in clinical, health and social care settings.

The authors make recommendations that reflexive training and awareness become the norm in health and social care, that reform of ADRTs is undertaken to prevent misunderstandings and that the person becomes central in all decision-making processes.

This paper is original in considering ADRTs as a safeguarding issue from two perspectives: that of the person making the ADRT and being confident in respect for the decisions made; and that of clinicians and other professionals being reflexively aware of the need to accept advance decisions and not acting according to unconscious biases in times of crisis.

Discussions in contemporary spirituality frequently highlight a phenomenon of spiritual seeking; moreover, people often describe their spiritual journeys in terms of a search. This paper takes a closer look at this metaphor by presenting a study that analysed spiritual seeking and its informational features in contemporary non-institutionalised settings.

In this study, the authors conducted semi-structured interviews with thirteen spiritual teachers and speakers who were asked questions about spiritual seeking in contemporary non-institutionalised spirituality.

The authors' participants explained that contemporary spiritual seekers sought spiritual information as a result of affective, developmental and metaphysical concerns. Moreover, their analysis indicated that spiritual information-seeking behaviour incorporated practices such as prayer, yoga and meditation, and contemporary spiritual information interactions were facilitated through spiritual retreats, meditation classes, yoga classes and online social platforms.

Since the authors focused on spiritual seeking in contemporary non-institutionalised settings, their findings cannot exhaustively represent all spiritual pursuits in contemporary society. Their study (1) identifies the informational features of contemporary spiritual seeking, (2) explains spiritual seeking as an activity that may theoretically reside within a broader framework of profound information interactions and (3) helps theorise the concept of qualitative profundity in information science research.

This study provides an intuitive contextual approach for undertaking information research in under-explored domains such as contemplation and spirituality.

This paper seeks to argue that there are two distinct problems of ignorance: a problem of size and a problem of type. Both are more pressing today than ever before, given the extraordinary expansion of collective human knowledge, and both pertain to epistemic limitations intrinsic to evolved cognitive systems. After delineating these problems in detail, one possible way of overcoming “relative” and “absolute” ignorance about the universe – enhancement technologies – is to be examined. The paper then aims to argue that, given one's epistemic situation, resources currently being spent on normal research would be far better spent on developing cognition‐enhancing technologies – technologies that promise to help solve the size and type problems previously sketched.

The paper identifies two important limitations on human knowledge, one deriving from the size or complexity of certain problems and the other from one's inability to access specific concepts necessary to understand them. It suggests that cognitive enhancements offer the best chance at overcoming these two limitations.

There are both strong practical and moral reasons for diverting more resources into the development of cognitive enhancement technologies.

No author has yet elaborated on the distinction, which is taken to be important, between the problems of “size” and “type.” Furthermore, no author has yet explored how cognitive enhancements may address the problem that Colin McGinn calls “cognitive closure” (the problem of type). Thus, cognitive enhancements may offer the only possibility of solving conundrums like conscious experience and free will.