Snake venoms are recognized here as a grossly under‐explored resource in pharmacological prospecting. Discoveries in snake systematics demonstrate that former taxonomic bias in research has led to the neglect of thousands of species of potential medical use. Recent discoveries reveal an unexpectedly vast degree of variation in venom composition among snakes, from different species down to litter mates. The molecular mechanisms underlying this diversity are only beginning to be understood. However, the enormous potential that this resource represents for (...) pharmacological prospecting is clear. New high‐throughput screening systems offer greatly increased speed and efficiency in identifying and extracting therapeutically useful molecules. At the same time a global biodiversity crisis is threatening the very snake populations on which hopes for new venom‐derived medications depend. Biomedical researchers, pharmacologists, clinicians, herpetologists, and conservation biologists must combine their efforts if the full potential of snake venom‐derived medications is to be realized. (shrink)

About halfway through Hideo Kojima’s Metal Gear Solid 3: Snake Eater, the relentless tactical espionage action is interrupted by one of the most remarkable pauses in video game history. For nearly three minutes, the protagonist Snake climbs a ladder—alone—as a haunting a cappella version of the game’s theme song plays. Though seemingly uneventful, this moment is charged with emotional weight, filled with symbolic resonance, and delivered with aesthetic mastery. It stands as a testament to the capacity of games (...) to evoke profound affective experiences in ways unique to the medium. This article gives a personal and political reading of Snake Eater’s famous ladder climb scene which interprets it as one of absurd melancholy, a darkly comic instantiation of solitude which prompts reflection on the game’s core themes of mortality, sacrifice, the human consequence of war, the injustice of forcing people to put their lives on the line to protect the interests of nations. It forms part of a special issue on the theoretical framework outlined by Tracy Fullerton and Matthew Farber’s book The Well-Read Game: On Playing Thoughtfully (MIT Press), which concerns “the ephemeral and emotional experiences of being in play […] [the] private stories we tell ourselves as we play, the questions we ask, and our reactions to the game’s intent.”. (shrink)

_The Snake and the Fox_ is a highly imaginative and fun way to learn logic. Mary Haight's characters guide you through an elaborate tale of how logic works. This book features the Snake and the Fox, Granny, Gussie and the Newts, Ren^De Descartes and Miss Nightingale, along with a huge supporting cast of humans, devils and sausage machines. For anyone coming to logic for the first time, this is the best place to start. Mary Haight makes logic easy (...) and fun - she asks the reader questions, and uses words instead of logic symbols with amusing pictures and characters to help them. This book teaches all the basics the reader needs to know about logic (how arguments work, sound, valid reasoning, truth tables, Venn diagrams etc) in a truly enjoyable and innovative way. Anyone teaching themselves logic, or learning it on a course is bound to benefit from_ _this original and intriguing book. (shrink)

This paper examines the first reptile house (1849) at the Zoological Gardens in London as a novel site for the production and consumption of knowledge about snakes, stressing the significance of architectural and material limitations on both snakes and humans. Snakes were familiar and ambiguous, present at every level of British society through the reading of Scripture and as recurrent characters in imperial print culture. For all that snakes engendered feelings of disgust as the most distinctive representatives of a lowly (...) class of animals, they exerted an equivalent fascination over diverse publics spanning the social spectrum. Building on work showing a consideration for the multi-sensory nature of visits to menageries, this paper considers animal display beyond the visual. It explores the emotional economy of encountering snakes in person and the bodily phenomena this engendered. Vicarious visits were offered up to readers of periodicals and newspapers and the reptile house was harnessed as a controversial pedagogical resource for teaching moral, as well as scientific, lessons. (shrink)

In A Dialogue Concerning Heresies, the character named Thomas More attributes to his father the quip that the choice of a wife resembles a man’s reaching into a bag full of snakes, hoping to grasp the single eel present in the bag. Subsequent versions of the “merry saying” record many different ratios of snakes to the one eel. Some recountings, through the centuries up to recent times, have explicitly cited Thomas More or his father, John More; a great many do (...) not. Some writers have credited the saying to other originators, in a variety of languages and countries. Eventually it came to apply to unfavorable odds that prevail in numerous concerns besides marriage. Although Thomas More’s use of the saying—in reference to religious beliefs—seems to be the earliest in print, there exists the possibility that More was adapting an expression already current in oral tradition. (shrink)

At a recent rally, Donald Trump resumed a habit he had developed during his election-rallies and read out the lyrics to a song. It tells the Aesopian fable of The Farmer and the Snake: A half frozen snake is taken in by a kind-hearted person but bites them the moment it is revived. Trump tells the fable to make a point about Islamic immigrants and undocumented immigrants from Southern and Central America: He claims the immigrants will cause problems (...) and much stricter immigration-policies are needed. I assume that Trump treats the fable as an argumentative device for supporting his stance on immigration. He uses it as a source-analogue both for the conclusion that immigrants will cause problems and for changing the frame in which immigrants and those willing to let them enter are seen. This gives me opportunity to examine the effect fables have as argumentative devices. Fables are a popular and effective choice for political argumentation. They are slimmed down, semi-abstract narratives, well suited for directing the audience's attention to a few properties of an otherwise complex situation. However, this also makes it easy to use them for manipulating an audience into oversimplifying complex contexts and stereotyping human beings. (shrink)

In this paper I outline and explore some problems in the way that the Nuffield Council of Bioethics’ report Public Health: Ethical Issues (2007) presents its ‘Intervention Ladder’. They see the metaphor of a ladder both as capturing key normative priorities and as making a real and important contribution to ethical policymaking in public health. In this paper I argue that the intervention ladder is not a useful model for thinking about policy decisions, that it is likely to produce poor (...) decisions and that it is incompatible with the report's stated approach to relevant public health policy values. (shrink)

In this article, I offer the figure of the snake-bridge as (a) the coiled central metaphor in Gloria Anzaldúa’s masterpiece, Borderlands/La Frontera, (b) the interpretive bridge connecting the early (This Bridge Called My Back) middle (Borderlands) and late (Light in the Dark) periods of her oeuvre, and (c) an alternate unifying metaphor to mestizaje. My first section offers a close reading of Borderlands, locating snake-bridge in the east-west snake of the Rio Grande that queer Chicana borderlanders cross (...) north and south like snakes, while wrestling earthward with snake demons and skyward with snake goddesses. And my second section autopsies the dismembered snake-bridge in Light in the Dark, calling for a healing thereof in pursuit of a coalitional social justice politics that preserves the strengths of mestizaje without its dangers. (shrink)

T. A. Cavanaugh's Hippocrates' Oath and Asclepius' Snake: The Birth of the Medical Profession articulates the Oath as establishing the medical profession's unique internal medical ethic - in its most basic and least controvertible form, this ethic mandates that physicians help and not harm the sick. Relying on Greek myth, drama, and medical experience (e.g., homeopathy), the book shows how this medical ethic arose from reflection on the most vexing medical-ethical problem -- injury caused by a physician -- and (...) argues that deliberate iatrogenic harm, especially the harm of a doctor choosing to kill (physician assisted suicide, euthanasia, abortion, and involvement in capital punishment), amounts to an abandonment of medicine as an exclusively therapeutic profession. The book argues that medicine as a profession necessarily involves stating before others what one stands for: the good one seeks and the bad one seeks to avoid on behalf of the sick, and rejects the view that medicine is purely a technique lacking its own unique internal ethic. It concludes noting that medical promising (as found in the White Coat Ceremony through which U. S. medical students matriculate) implicates medical autonomy which in turn merits respect, including honoring professional conscientious objections. (shrink)

This paper reconsiders the notion that Nagarjuna and Wittgenstein’s Tractatus may only be seen as comparable under a shared ineffability thesis, that is, the idea that reality is impossible to describe in sensible discourse. Historically, Nagarjuna and the early Wittgenstein have both been widely construed as offering either metaphysical theories or attempts to refute all such theories. Instead, by employing an interpretive framework based on a ‘resolute’ reading of the Tractatus, I suggest we see their philosophical affinity in terms of (...) a shared conception of philosophical method without proposing theses. In doing so, this offers us a new way to understand Nagarjuna’s characteristic claims both to have ‘no views’ and refusal to accept that things exist ‘inherently’ or with ‘essence’. Therefore, instead of either a view about the nature of a mind-independent ‘ultimate reality’ or a thesis concerning the rejection of such a domain, I propose that we understand Nagarjuna’s primary aim as ‘therapeutic’, that is, concerned with the dissolution of philosophical problems. However, this ‘therapy’ should neither be confined to the psychotherapeutic metaphor nor should it be taken to imply a private enlightenment only available to philosophers. Instead, for Nagarjuna and Wittgenstein, philosophical problems are cast as a source of disquiet for all of us; what their work offers is a soteriology, a means towards our salvation. (shrink)

The Zhuangzi begins with Peng, a soaring bird transformed from a bounded fish, which is the first metaphor that points beyond limited standpoints to a higher point of view. The transformation is one-way and symbolizes that there is a higher viewpoint to attain which affords mental freedom and the clarity and scope of great vision. Under the alternate thesis of constant transformation, values and understandings must ceaselessly transform and collapse. All cyclical transformations must collapse into skeptical relativism and confusion. But (...) Peng does not turn back into a fish, and the awakened sage does not fall into a slumber of ignorance and confusion. It is only the thesis of a one-way transformation that leaves the sage in a state of knowledge. (shrink)

Some time ago I advanced on the pages of this journal a critique of the interpretation given by Jay L. Garfield and Mark Siderits (hereafter GS) of Nāgārjuna’s doctrine of the two truths (Ferraro, J Indian Philos 41(2):195–219, 2013.1); to my article the two authors responded with a ‘defense of the semantic interpretation’ of the Madhyamaka doctrine of emptiness (GS, J Indian Philos 41(6):655–664, 2013). Their reply, however, could not consider my personal understanding of Nāgārjuna’s notions of śūnyatā and dve (...) satye. My interpretation of these notions was in fact absent in the paper GS responded, and was only related in a second paper of mine (Ferraro, J Indian Philos 41(5):563–590, 2013.2), still unpublished at the time of GS’s drafting of their ‘defense’. Therefore, in the present rejoinder, I found it appropriate, rather than responding point by point to the passages of GS’s reply, to advance a comparison between the semantic interpretation and my ‘realist antimetaphysical’ understanding of Nāgārjuna’s thought. (shrink)

This study explores devotional snake worship, which is particularly widespread in the South Indian state of Kerala, India and is traditionally associated with nature conservation in sacred snake groves. The ritualistic practices associated with modern snake worship, contrasted with an overall reduction in conservation efforts associated with diminishing numbers of sacred groves, might obscure the environmental ethics inherent in snake worship traditions. This study applies the lens of human-nature connection to explore the modern ethos, sentiments, and (...) ethics associated with snake worship and to understand the intentions behind the ritualistic worship of snakes and the maintenance of sacred snake groves. Qualitative insights from families deeply rooted in these traditions reveal that when a sense of connectedness to nature is fostered and passed down within families, devotional snake worship continues to offer a path towards conservation, with varying degrees of ethical principles and considerations inherent in the traditions. (shrink)

Volume 52, Issue 11, October 2020, Page 1116-1119.

The aim of this paper is to attain a philosophical evaluation of the ideas of the French author Maurice Bucaille. Bucaille formulated an influential discourse regarding the divinity of the Qur’an, which he tried to demonstrate through a comparison of some of its verses with what he defined as scientific data. With his works, which encompass a criticism of the Bible and a defense of creationism, Bucaille furthered the idea that Islam is in harmony with natural sciences, and ensured himself (...) long-lasting fame in the Muslim world. Such ideas have found numerous followers and the description of the “scientific miracles” of the Qur’an has turned into a popular genre. Several attempts have been made to criticize Bucaille about specific positions he holds. The thesis I develop here is that, even if Bucaille's work cannot be easily dismissed, a severe methodological shortcoming emerges through the analysis of the logic behind his claims regarding miraculous and supernatural events. Current attempts at defending the harmony between Islam and science should therefore credit Bucaille, but at the same time, be aware of the risk of inheriting his methodological flaws. In the first section, I briefly recall the works of Bucaille and his contribution to the debate on the harmony between Islam and science. In the second section, I reconstruct Bucaille's view of science and his analysis of the sacred scriptures. In the third section, I investigate how Bucaille characterizes the concept of supernatural. In the fourth section, I put forth a general evaluation of his reasoning. (shrink)

Multispecies thinking articulates a core tension: the attempt to imagine the world in terms of other species’ needs and behaviours; and the unavoidability of perspectival anthropocentrism; the fact that we cannot live, perceive and think except from within our human body and cognitive system. This paper explores how Zhuangzi (Taoism) navigates this tension by analysing three selected stories: the centipede and the snake, the mirror and Mr. Tai. First, the idea of perspectival anthropocentrism constitutes an unavoidable epistemological ground. Second, (...) considering multispecies needs and agency leads to three practical pathways: (a) letting go of our judgments and desires; (b) engaging in dynamic embodied practices; (c) accepting not to know and letting things be. To conclude, the epistemological and ethical insights inspired by Zhuangzi can, combined with the observations gathered through sciences, pave the way to develop further ethical and methodological tools to bring us closer to multispecies sustainability. (shrink)

In visual search tasks snake or spider fearful participants showed shorter reaction times (RTs) to respond to their feared animal (e.g., snake) than to the nonfeared animal (i.e., spider) (Öhman, Flykt, & Esteves, 2001). Here, we used this paradigm with heart rate (HR), RTs, and event-related potential (ERP) measures, to investigate the nature of the responses to the feared animal, a nonfeared (but fear-relevant) animal, and fear-irrelevant target stimuli with snake fearful, spider fearful, and nonfearful participants. Fearful (...) participants showed shorter RTs and evoked larger amplitudes on a late positive potential (LPP; 500–700 ms) for their feared compared to the nonfeared and the fear-irrelevant targets. No relevant significant differences were found on early ERP components and HR measures. These findings do not support an involvement of early information processing in the detection of the feared animal in fearful participants, they favour instead a more elaborated analysis of these complex stimuli to achieve the detection. (shrink)

We build a sauna, and it does not get very hot. It is not very hot, but we generate heat. On the periphery of our campus, as peripheral figures, with noncommittal collaborators, with whomever is available, who is passing by, and desiring. Who is willing to work up a sweat? Nestled in the cornfields of Southwest Ohio, Antioch College began as an abolitionist, co-ed experiment of higher education in 1850; from the beginning, its utopian ideals have stood in contradiction with (...) its need for financial and institutional stability.1 Its vision of democratic education and communal decision-making are antithetical to the expediency and efficiency capital demands. Referred to as a “three-legged stool,” Antioch’s pedagogy... Read More. (shrink)

In this moment of rising nationalism worldwide, governments, civil society groups, transnational companies, and web users all complain of increasing regional fragmentation online. While prior work in this area has primarily focused on issues of government censorship and regulatory compliance, we use an inductive and qualitative approach to examine targeted blocking by corporate entities of entire regions motivated by concerns about fraud, abuse, and theft. Through participant-observation at relevant events and intensive interviews with experts, we document the quest by professionals (...) tasked with preserving online security to use new machine-learning based techniques to develop a “fairer” system to determine patterns of “good” and “bad” usage. However, we argue that without understanding the systematic social and political conditions that produce differential behaviors online, these systems may continue to embed unequal treatments, and troublingly may further disguise such discrimination behind more complex and less transparent automated assessment. In order to support this claim, we analyze how current forms of regional blocking incentivize users in blocked regions to behave in ways that are commonly flagged as problematic by dominant security and identification systems. To realize truly global, non-Eurocentric cybersecurity techniques would mean incorporating the ecosystems of service utilization developed by marginalized users rather than reasserting norms of an imagined user that casts aberrations as suspect. (shrink)

There are modern scientists whose words sound religious but whose beliefs, on close examination, turn out to be identical to those of other scientists who call themselves atheists. Ursula Goodenough's lyrical book, The Sacred Depths of Nature, is sold as a religious book, is endorsed by theologians on the back cover, and its chapters are liberally laced with prayers and devotional meditations.

As globalized corporations are traded intemationally, with investors and workers from many countries, nation-states have diminishing interest in fighting wars promoting competitive profit interests of intemational companies. Theoretically, this trend could prompt diminution in the role of warfare. Militarism continues to serve corporations that are globally owned, operated, and controlled, fought by the very workers who then must compete against the resulting unregulated and often cormpt intemational labor and resource markets—driving down the real wages of domestic and foreign workers. But (...) if philosophical attitudes eventually catch up with the new thinking about wars that are fought in the context of such complete globalization of labor and resource markets, it seems inevitable that voters will understand that the interests of the people within nation-states no longer coincide with any one global corporation any more than with any other—reducing incentives to sacrifice national blood and treasure defending the interests of nationless entities. (shrink)

The Rope And The Snake Is One Of The Popular Metaphors Employed In The Pedagogical And Didactic Expositions Of Advaita Vedanta. This Sustained And Extended Study Argues That The Metaphor Is Only A Good Starting Point In Explaining Advaita Vedanta. It Further Explores The Utility, Versatility And Occasional Inapplicability Of The Metaphor In The Study Of Advaita.

Representations of snakes abound in literature, oral traditions, and visual arts. Often constructed as sneaky or sinister, the cultural evaluation of snakes can perhaps best be stated by the adage, “The only good snake is a dead snake.” Such messages become the “stories we live by.” This evaluation is widespread but not universal. Educators are agents of alternative stories that exist in struggle with dominant ones. This study used ethnographic methods to explore how the setting, audience, storytelling educators, (...) and story told all shape the conceptualization of “snake.” The setting may resist or perpetuate a negative cultural evaluation of snakes. Presuppositions, convictions, and available examples of modeling influence whether audience members choose to adopt a new story or retain the old one. Through their discourse, enactments, and material displays, educators offer an embodied, sensorial story with the central message, “The only good snake is a live snake.”. (shrink)

This paper presents zoosemiotic research as a useful field of study for investigating the relationship that culture has with myths concerning non-human animals. In particular, this work aims to analyze and explore ecological patterns of snakes through three distinct myths of different civilizations, such as Greek (the myth of Caduceus), Aztec (Quetzalcoatl), and Amazonian (Yacumama), and interspecific relation with humans and their culture. An analysis of how mythological narratives belong to an ecosystemic understanding of cultures’ relationship to their environment from (...) an epistemological and biosemiotic perspective will be offered. The aim is to show how myths express a form of knowledge embodied in the environment through narrativity and non-human life forms. (shrink)

According to the fear module theory, humans are evolutionarily predisposed to perceive snakes as prioritized stimuli and exhibit a fast emotional and behavioral response toward them. In Europe, highly dangerous snake species are distributed almost exclusively in the Mediterranean and Caspian areas. While the risk of a snakebite is relatively low in Central Europe, Azerbaijan, on the other hand, has a high occurrence of the deadly venomous Levant viper ( Macrovipera lebetina ). We hypothesize that co-habitation with this dangerous (...) snake has shaped the way in which humans evaluate snake species resembling it. For that purpose, we asked respondents from the Czech Republic and Azerbaijan to rank photographs depicting 36 snake species according to perceived fear and beauty. The results revealed a high cross-cultural agreement in both evaluations (fear r 2 = 0.683, p r 2 = 0.816, p. (shrink)

This chapter focuses on true otherness, exemplified by the snake. The focus on the snake puts to the test the power of the sympathetic imagination and allows me to look at a last philosophical perspective, that of Levinas. The chapter analyzes Levinas’ ethics of the face and his refusal to grant a face to nonhuman animals. It then looks at some criticisms of Levinas’ position and concludes with a reading of D.H. Lawrence’s poem Snake, on the wake (...) of Derrida’s late seminars. Unlike Derrida, the chapter argues that the search for a face, the most significative human trait, still betrays an anthropomorphic drive, and only in the confrontation with the back, the site of outmost vulnerability, will true ethics emerge. (shrink)

ABSTRACTThreat detection is crucial to survival. Studies using unnatural visual scene settings have shown that humans and primates are able to identify snakes more quickl...

This chapter uses magic realism to describe the paradox of “thick world, thin places.” Modern energy opens many portals to an upside-down realm superimposed atop our day-to-day reality. The chapter then examines the energy orthodoxy, picturing it as a non-negotiable way of life that is premised on negotiating ever new ways of life. Next, it describes the energy orthodoxy as trapped in a paradox of strength-weakness. High-energy civilization is strong enough to shove walruses off of remote cliffs, but too weak (...) to control the snake brain of human impulses. (shrink)

Since Seligman's 1971 statement that the vast majority of phobias are about objects essential to the survival of a species, a multitude of laboratory studies followed, supporting the finding that humans learn to fear and detect snakes (and other animals) faster than other stimuli. Most of these studies used schematic drawings, images, or pictures of snakes, and only a small amount of fieldwork in naturalistic environments was done. We address fear preparedness theories, and automatic fast detection data from mainstream laboratory (...) data and compares it with ethobehavioural information relative to snakes, predator-prey interaction, and snakes’ defensive kinematics strikes in order to analyse their potential matching. From this analysis four main findings arose, namely that: 1) Snakebites occur when people are very close to the snake and are unaware or unable to escape the bite; 2) Human visual detection and escape response is slow compared to the speed of snake strikes; 3) In natural environments, snake experts are often unable to see snakes existing nearby; 4) animate objects in general capture more attention over other stimuli and dangerous but recent objects in evolutionary terms are also able to be detected fast. The issues mentioned above pose several challenges to evolutionary psychology-based theories expecting to find special-purpose neural modules. The older selective habituation hypothesis (Schleidt, 1961), that prey animals start with a rather general predator image from which specific harmless cues are removed by habituation might deserve reconsideration. (shrink)

While many readers of medieval literature are likely to be familiar with the narrative motif of the snake pit, and even associate it with the legend of Gunnarr Gjúkason, there are probably not many, apart from Old Norse specialists, who would know the rest of his story. According to the heroic poems of the Edda, and the derived Völsunga saga, Gunnarr is the brother-in-law of Sigurður Fáfnisbani and plays a large part in his saga, Völsunga saga. But as Völsunga (...) saga is first and foremost the story of the Völsungs, including Sigurðr, Gunnarr naturally plays something of a minor role there, being overshadowed by the magnificent and renowned slayer of the dragon Fáfnir. And so, while some people may know who Gunnarr is, they do not necessarily know much about him in his own right. (shrink)

ἔτεκεν δ᾽, ἁνίκα Μοῖραιτέλεϲαν, ταυρόκερων θεὸν 100ϲτεφάνωϲέν τε δρακόντωνϲτεφάνοιϲ, ἔνθεν ἄγραν θηρότροφον μαι-νάδεϲ ἀμφιβάλλονται πλοκάμοιϲ.102-3 θηρότροφον praeeunte Musgrave Allen : -τρόφοι ‹L›P The subject of ἔτεκεν and ϲτεφάνωϲεν is Zeus. If the text is right, Zeus gave birth to Dionysus, and Zeus then crowned him with snakes. This note argues that the text is corrupt because vase painting shows Dionysus born already crowned, and the notion that Zeus should crown anyone is quite exceptional. I conclude that in 101 Euripides probably (...) wrote ϲτεφανωθέντα, not ϲτεφάνωϲέν τε. (shrink)

Much of the surviving text of the Epic of Etana tells the story of an eagle and a snake. The eagle and snake are extraordinary creatures, and their story abounds with mythological subtext. This paper argues that the Neo-Assyrian recension of Etana was amended to include explicit references to the eagle and the snake by the names of their mythological counterparts, anzû and bašmu. These references occur in two analogous contexts and serve the same narrative purpose: to (...) dehumanize the other when the eagle and the snake seek to do each other harm. The deliberate character of these changes and their symmetry suggest that they are the product of a conscientious scribe with a developed literary sensibility. (shrink)

Schopenhauer is one of the few philosophers in the history of Western ethics to dedicate sustained critical attention to the nature, extent, and phenomenology of malice. Yet while other aspects of Schopenhauer's moral psychology have received significant attention, his nuanced account of malice is under-explored. This paper attempts to remedy this oversight. It argues that Schopenhauer defends a unified and hierarchical account of moral vice in which malice is a sui generis motive, the pinnacle of immorality, and far more pervasive (...) in the human psyche than typically recognized. Moreover, it is argued that part of the significance of Schopenhauer’s account lies in how his idiosyncratic conceptual framework allows him to philosophically capture many widespread beliefs about malicious persons — particularly the view that malice is best explained in terms of the agents own inner-suffering. Nevertheless, Schopenhauer’s views about malice raise a number of interpretive puzzles, which the paper subsequently aims to elucidate and solve. (shrink)