J. J. Lee

The Mode of Relativity in Agrippa’s Five Modes does not fit with the other four modes, and disrupts an otherwise elegant system. We argue that it is not the familiar argument from epistemic relativism, but a formal condition on the structure of justifications: the principle that epistemic grounding relations cannot be reflexive. This understanding of Agrippan Relativity leads to a better understanding of the Modes of Hypothesis and Reciprocity, a clearer outline of the structure of Agrippa’s system as a whole, and a new insight into the Two Modes that follow the Five.

The structural representation (S-representation) account provides an increasingly popular way of understanding the role and value of representation in cognitive science. Yet critics remain unconvinced that the account has the resources to rescue representationalism. This paper reviews problems faced by the S-representation account. In doing so, it offers a novel taxonomy that divides objections into two broad camps that ought to be disambiguated: ‘conceptual’ and ‘empirical’. It further shows how these objections can be met, bolstering existing responses in the literature with novel solutions, thus strengthening the S-representation account. Finally, this paper suggests that the types of objections identified provide a generalisable taxonomy for a better understanding of any version of anti-representationalism. Thus, this review is of value to the representation debate more broadly.

This study analyses the affectivity of social disgust behind the oppressive exclusion of social minorities, such as the forced institutionalisation of vagrants in modern Korean society. This social exclusion of vagrants is divided into two forms: the forced institutionalisation of ‘infected vagrants’ during the Japanese occupation and the forced institutionalisation of ‘vagrants themselves’ during the developmental state. In both cases, the visible power apparatus of exclusion of minorities was socially legitimised by the effective use of disgust politics of purification and isolation. Through this analysis, this study joins the discourse on affective communities as a critical alternative to deinstitutionalisation by revealing the dynamics of the social disgust that threatens the community’s existence.