#l*md discourse | Explore Tumblr Posts and Blogs

littleonabudget · 6 years

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Labels & Communities

When I first joined Tumblr, I was very confused about the different terms and what they mean. So, to help clear up confusion, I’ve complied a list to help others better understand what means what.

Please remember at the end of the day, words are just words. Everyone will have a different understanding and interpretation. However you choose to identify, respect that others may choose different terminology, and that’s okay.

Do not use this post as a grounds for bashing any individuals or any communities. I will block you. I don’t care which community you have a disagreement with- I don’t want your discourse on my blog. If you want to rant about a certain community, you have your own blog.

Most definitions are related to age regression in some way. I’ve included common DNI’s as well.

While I did a lot of research, there may be some inaccuracies, and I may have forgotten a few definitions. Please feel free to correct me or request that a definition be added via ask or direct message, and I will adjust the post. Please be sure you’re viewing this here on my actual blog, so you see the most up-to-date information.

~Changelog~

12/20/17: Changed info on Liltots.

06/11/18: Changed info on TCC.

ABDL: Adult Baby Diaper Lover. A fetish involving diapers and roleplaying as a baby. ABDL does not have to be sexual, but it is a kink term.

Ageplay: A kink involving roleplaying as an age younger (or sometimes older) than your actual age.

Age Regression: Also known as agere. Not a kink, and not sexual in any way. Some age regressors also partake in ageplay, but the two are considered separate. Age regressors mentally regress to a younger age. Age regression is a way for some people to cope with trauma, mental illness, and/or stress. For others, it’s simply something they enjoy because it’s fun and/or relaxing.

Some age regressors have a caregiver, and some do not. Some age regressors choose to identify themselves as a little- often because it’s viewed as a cuter label than age regressor.

Age Regression Society: An age regression network.

Agere League: An age regression & pet regression network. They don’t welcome interactions or crosstagging with kink, cgl/ddlg/mdlb, littles/littlespace (except system littles), porn blogs, or cglre. They also don’t welcome interaction with REGs, racism, lgbt+phobic, transphobe, Truscums, TERF, etc.

Possibly gone now, I’m not really sure what’s going on with Agere League.

Angelic Kiddos is a non-sexual age regression community. They don’t welcome MAPs, kink blogs, NSFW blogs, or cgl. They also don’t want interaction from anyone who interacts with any of those.

Anti: Anti means against. For example, if someone is anti-cglre, they’re against cglre. Also used by people who simply don’t want certain kinds of interaction.

Aphobe & Biphobe: People who are against asexuals and people who are against bisexuals.

Caregiver: Someone who cares for a little. This is used by kink communities and non-kink communities. Variants include Mommy and Daddy. Other words (such as Papa, Mama, & more) are sometimes used.

CGL: Caregiver and little. A BDSM dynamic where the dominant partner takes on a parental role in the relationship. CGL may or may not include age regression or ageplay. It can be used to describe one of two situations: a power exchange relationship, or a bedroom-only kink. CGL does not have to involve sex, but it is still a kink term. Variants of cgl include DDLG (Daddy Dom and little girl) MDLB (Mommy Dom and little boy) MDLG (Mommy Dom and little girl) and DDLB (Daddy Dom and little boy.)

CGL can also be typed as CG/L, DD/lg, MD/lg, etc.

CGLRE: The non-sexual, non-kink relationship between a caregiver and an age regressor. Cglre is not affiliated with kink. Variants of cglre include dxlg (Daddy & Little Girl), dxlb (Daddy & Little Boy), mxlg (Mommy & Little Girl), and mxlb (Mommy and Little Boy).

Chire: A non-sexual age regression community. They’re very strict about their DNI when it comes to kink, and cglre.

Discourse: Debates or arguments about certain topics.

DNI: Do not interact. Some people will have a list of communities they don’t want interaction with. Some people use DNI banners to convey this.

Half Regressor: An age regressor who doesn’t fully regress. Some half regressors also fully regress at times, others always half regress. Like age regressors, half regressors are not kink-related or sexual in any way.

Every half regressor is different, but here are traits half regressors may exhibit. They can switch between big mode and little mode quickly and easily, with little to no mental shock/whiplash. They may act cute, use baby talk, suck on pacis, wear diapers, call their caretaker Mommy/Daddy, and participate in other age regression activities while also engaging in big activities (such as cooking or doing homework.)

Honeypot Preschool: An age regression club. They don’t welcome any display of anti-lgbtqa+, racist, ableist, & exclusionist behaviors or religious discrimination, pedophilia, pro-age play (in a impure context), pro-eating disorder, etc.

Kidhearts: A community for age regressors, pet regressors, & system littles. They do not welcome kink, NSFW, liltot, tinyroyal, or cglre interaction. They have their own terms & tags.

Liltot: A non-sexual age regression community. They also have bigtot and teenytot tags- bigtots is for age regressors who regress to 9+, teentietots is for regressors who regress to under 2. They don’t welcome interaction from ageplayers, but appear to welcome everyone else.

Little: This term CAN have sexual connotations, but in itself is not a kink term. It’s used by ageplayers and age regressors, as well as system littles. Variants include little boy, little girl, and little one.

Littlespace: The definition of littlespace is mixed, and causes a lot of misunderstanding. Some people use little space to define their blog as being a safe place during regression. Some people use it to describe the time during which they regress. Some people associate littlespace with kink, while others use it platonically.

MAP: Minor attracted person; pedophile. Also known as NOP, which stands for non-offending pedophile.

Petplay: A BDSM dynamic where one partner takes on the role of a pet, and one partner takes on the role of owner. An unowned pet may call themselves a stray. Kittens and puppies are the most popular pets, but a petplayer may take on the role of any animal. Some petplayers don’t identify with an animal, and partake in the power exchange as a human pet. Petplay is a kink term, but does not have to be sexual.

Pet Regression: A pet regressor is someone who regresses into the mindset of a pet. This is non-sexual and non-kink. Some pet regressors cope with trauma or mental illness through their regression, and others simply identify more closely to an animal.

Proana: People who promote anorexia & other eating disorders.

REG: Radicalist Exclusionist Gatekeepers. This includes TERFs, transphobes, truscum, SWERFs, aphobes, etc.

Supporter: Someone who supports something. Some people ask that those who support certain communities & etc. do not interact with them.

Switch: A kink term used to describe someone who switches between dominant and submissive roles. Some people are dominant more often than they are submissive, or vice-versa. This term is sometimes mistakenly used by non-kink age regressors who are also non-kink caregivers.

System Little: System littles are a child alter in a system. A system is a collection of alters or system members within one body. More information on Disassociate Identity Disorder (D.I.D) and plurality is available here.

Teenietots: An age regression community for age regressors, system littles, pet regressors, and carers. Does not welcome cgl, cglre, kink, nsfw, or Society interaction.

TERF: Trans-Exclusionary Radical Feminist. A group of feminists that discriminate against trans men, trans women, and non-binary individuals.

TCC: True Crime Community. People who are interested in the psychology of people who commit crimes, usually violent ones. It doesn’t necessarily involve idolization, although some individuals have “celebrity crushes” on serial killers, school shooters, etc.

Tinyroyals: A community that is no longer active.

Truscum: Also known as transmedicalists. They follow the medical definition of transsexualism, and that you need gender dysphoria in order to be trans.

SWERF: Sex Worker Exclusionary Radical Feminist. A group of feminists who believes sex workers don’t deserve equal rights.

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etherealeunoia8 · 7 years

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Dissection of Paul McHugh’s conclusions on transgender people

Paul McHugh’s claims of transgender being a curable mental disorder are a favorite of conservative blogs and anti-transgender enthusiasts. This will be a constructive dissection of McHugh’s claims to show how they are greatly unsupported by science and other scientists.

His essay, Transgenderism: A Pathogenic Meme, begins:

“The idea that one’s sex is a feeling, not a fact, has permeated our culture and is leaving casualties in its wake. Gender dysphoria should be treated with psychotherapy, not surgery.”

This blatantly ignores the internationally accepted distinction between sex and gender as defined by The World Health Organization which states, “‘Gender’ describes those characteristics of women and men that are largely socially created, while ‘sex’ encompasses those that are biologically determined.”

McHugh continues…

“First, though, let us address the basic assumption of the contemporary parade: the idea that exchange of one’s sex is possible. It, like the storied Emperor, is starkly, nakedly false. Transgendered men do not become women, nor do transgendered women become men. All (including Bruce Jenner) become feminized men or masculinized women, counterfeits or impersonators of the sex with which they ‘identify.’ In that lies their problematic future.”

According to the World Health Organization’s definition, biological sex can be changed to an extent. Chromosomes cannot be changed, but phenotypic and hormonal aspects of sex can be altered. As for changing from man to woman, and woman to man, there is evidence that transgender individuals are not “choosing” their identity (as shown in citations later in this post).

Then McHugh states…

“What is needed now is public clamor for coherent science—biological and therapeutic science—examining the real effects of these efforts to “support” transgendering. Although much is made of a rare “intersex” individual, no evidence supports the claim that people such as Bruce Jenner have a biological source for their transgender assumptions. Plenty of evidence demonstrates that with him and most others, transgendering is a psychological rather than a biological matter.”

This claim is wrong, however, as their is plenty of evidence supporting biological sources of being transgender, such as the scientific review, “Evidence Supporting the Biologic Nature of Gender Identity,” by Saraswat A, Weinand JD, and Safer JD. The abstract reads:

“OBJECTIVE:

To review current literature that supports a biologic basis of gender identity.

METHODS:

A traditional literature review.

RESULTS:

Evidence that there is a biologic basis for gender identity primarily involves (1) data on gender identity in patients with disorders of sex development (DSDs, also known as differences of sex development) along with (2) neuroanatomical differences associated with gender identity.

CONCLUSIONS:

Although the mechanisms remain to be determined, there is strong support in the literature for a biologic basis of gender identity.”

Further evidence is shown in “Transsexuality Among Twins: Identity Concordance, Transition, Rearing, and Orientation,” by Milton Diamond Ph.D., “A sex difference in the human brain and its relation to transsexuality,” by Zhou JN, Hofman MA, Gooren LJ, and Swaab DF, and “White matter microstructure in female to male transsexuals before cross-sex hormonal treatment. A diffusion tensor imaging study,” by Rametti G, Carrillo B, Gómez-Gil E, Junque C, Segovia S, Gomez Á, Guillamon A.

He then draws conclusions..

“When ‘the tumult and shouting dies,’ it proves not easy nor wise to live in a counterfeit sexual garb. The most thorough follow-up of sex-reassigned people—extending over thirty years and conducted in Sweden, where the culture is strongly supportive of the transgendered—documents their lifelong mental unrest. Ten to fifteen years after surgical reassignment, the suicide rate of those who had undergone sex-reassignment surgery rose to twenty times that of comparable peers.”

He makes the claim that “the suicide rate of those who had undergone sex-reassignment surgery rose to twenty times that of comparable peers,” despite the main study he uses clearly stating that such conclusions were unsupported by the data:

“For the purpose of evaluating whether sex reassignment is an effective treatment for gender dysphoria, it is reasonable to compare reported gender dysphoria pre and post treatment. Such studies have been conducted either prospectively[7], [12] or retrospectively,[5], [6], [9], [22], [25], [26], [29], [38] and suggest that sex reassignment of transsexual persons improves quality of life and gender dysphoria…”

“The caveat with this design is that transsexual persons before sex reassignment might differ from healthy controls (although this bias can be statistically corrected for by adjusting for baseline differences). It is therefore important to note that the current study is only informative with respect to transsexuals persons health after sex reassignment; no inferences can be drawn as to the effectiveness of sex reassignment as a treatment for transsexualism. In other words, the results should not be interpreted such as sex reassignment per se increases morbidity and mortality. Things might have been even worse without sex reassignment…”

The Swedish study he uses was an observational study of transgender (transsexual is an outdated term) people. They did not compare pre- and post- operation mortality rates and comparing the transgender population mortality rates to the cisgender population’s mortality rates is unreasonable and proves nothing as far as treatment for gender dysphoria or help for transgender individuals. In this experiment, the transgender population and the cisgender population are not “comparable groups.” Even the study itself acknowledges that this cannot prove or disprove the effectiveness of sex-reassignment surgery (also called gender confirmation surgery). McHugh ignores this, and continues to come to conclusions that have no backing evidence.

McHugh has proven nothing in this essay but his inability to properly research the topic and to properly draw conclusions from scientific articles. His work, however, is widely known and used against transgender individuals and their activism as “proof” that science does not back their movement. The information I have provided can easily shut down those who latch onto McHugh’s title and prestige without doing their own in-depth analysis. I am open to respectful, mature debates and discussions on this topic.

Citations:

“Transgenderism: A Pathogenic Meme,” by Paul McHugh, The Public Discourse.

http://www.thepublicdiscourse.com/2015/06/15145/

“Genetic Components of Sex and Gender,” Genomic resource center, World Health Organization.

http://www.who.int/genomics/gender/en/

“Evidence Supporting the Biologic Nature of Gender Identity,” by Aruna Saraswat, MD; Jamie D. Weinand, BA, BS; Joshua D Safer, MD.

https://www.ncbi.nlm.nih.gov/pubmed/25667367

“Long-Term Follow-Up of Transsexual Persons Undergoing Sex Reassignment Surgery: Cohort Study in Sweden,” Cecilia Dhejne, Paul Lichtenstein, Marcus Boman, Anna L. V. Johansson, Niklas Långström, and Mikael Landén.

http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0016885

“Transsexuality Among Twins: Identity Concordance, Transition, Rearing, and Orientation,” by Milton Diamond Ph.D.

http://www.hawaii.edu/PCSS/biblio/articles/2010to2014/2013-transsexuality.html

“Male-to-female transsexuals have female neuron numbers in a limbic nucleus,” by Kruijver FP, Zhou JN, Pool CW, Hofman MA, Gooren LJ, and Swaab DF.

https://www.ncbi.nlm.nih.gov/pubmed/10843193

“White matter microstructure in female to male transsexuals before cross-sex hormonal treatment. A diffusion tensor imaging study,” by Rametti G, Carrillo B, Gómez-Gil E, Junque C, Segovia S, Gomez Á, and Guillamon A.

https://www.ncbi.nlm.nih.gov/pubmed/20562024

#Paul McHugh #McHugh #transgender #trans #lgbt #gender #gender identity #scientific articles #science #discussion #debate #me #etherealeunoia8

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babyrecipesme-blog · 5 years

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Movies and TV Ever Be Good For Babies and Small Children

What an essential inquiry! As a parent of a baby or toddler, you need to help your little one achieve his or her potential. We realize that language and social skills are critical for achievement in school and throughout everyday life. Furthermore, what preferable time to begin once again when your child is youthful?

Initially, the terrible news- - the downright awful news. “Inordinate survey before age three has been appeared to be related with issues of consideration control, forceful conduct and poor psychological advancement. Early television seeing has detonated as of late, and is one of the significant general health issues confronting American children,” as per University of Washington researcher Frederick Zimmerman.

In this article, we’ll take a gander at the proposed connections between screen time and lower vocabulary, ADHD, autism, and brutal conduct. At that point we’ll take a gander at how you may conceivably utilize baby TV and movies to enable your child to learn.

LOWER LANGUAGE SKILLS A University of Washington study demonstrates that 40% of three-month-old children and 90% of two-year-olds “watch” TV or movies routinely. Researchers found that parents enabled their infants and toddlers to watch educational TV, baby videos/DVDs, other children’s programs and adult programs.

What would we be able to learn from this study?

l “Most parents look for what’s best for their child, and we found that numerous parents trust that they are giving educational and brain improvement openings by presenting their infants to 10 to 20 hours of review for every week,” says researcher Andrew Meltzoff, a formative clinician.

l According to Frederick Zimmerman, lead creator of the study, that is an awful thing. “Introduction to TV removes time from all the more formatively fitting exercises, for example, a parent or adult guardian and a newborn child taking part in free play with dolls, squares or vehicles… ” he says.

l Infants age 8 to 16 months who saw baby programs knew less words than the individuals who did not see them.

l “The more videos they viewed, the less words they knew,” says Dr. Dimitri Christakis. “These children scored about 10% lower on language skills than infants who had not viewed these videos.”

l Meltzoff says that parents “intuitively modify their discourse, eye stare and social signs to help language procurement”- - clearly something no machine can do!

l Surprisingly, it didn’t have any effect whether the parent viewed with the baby or not!

For what reason did these children learn all the more gradually? Dr. Vic Strasburger, pediatrics teacher at the University of New Mexico School of Medicine, says “Infants expect up close and personal collaboration to learn. They don’t get that connection from sitting in front of the TV or videos. Actually, the observing presumably meddles with the critical wiring being set down in their brains amid early advancement.”

ADHD Attention deficiency hyperactivity issue is described by issues with consideration, hyperactivity, and impulsivity. A connection among ADHD and early TV seeing has been noted by Dimitri A. Christakis, MD, MPH et al.

“As opposed to the pace with which genuine unfurls and is experienced by youthful children, television can depict quickly evolving images, landscape, and occasions. It tends to be overstimulating yet incredibly fascinating, ” state the researchers. “We found that early presentation to television was related with resulting attentional issues.”

The researchers inspected information for 1278 children at one years old year and 1345 children at age three. They found that an additional hour of day by day television viewing at these ages converted into a ten percent higher likelihood that the child would show ADHD practices by the age of seven.

Autism is described by poor or no language skills, poor social skills, irregular monotonous practices and fanatical interests. A University of Cornell study found that higher rates of autism gave off an impression of being connected to higher rates of screen time.

The researchers conjecture that “a little section of the populace is helpless against creating autism in light of their fundamental biology and that either excessively or specific kinds of early childhood television watching fills in as a trigger for the condition.”

In his analysis on this study in Slate magazine, Gregg Easterbrook takes note of that mentally unbalanced children have anomalous movement in the visual-handling territories of their brains. As these territories are growing quickly amid the initial three years of a child’s life, he ponders whether “intemperate review of brilliantly hued two-dimensional screen images” can cause issues. I discover this remark exceedingly intriguing, as it would apply to the full spectrum babies and tv from “quality children’s programming” to adult material.

Brutal Behavior The National Association for the Education of Young Children recognized the accompanying zones of worry about children watching viciousness on TV: Children may turn out to be less delicate to the agony and enduring of others. They might be bound to act in forceful or destructive routes toward others. They may turn out to be increasingly dreadful of their general surroundings.

The American Psychological Association reports on a few examinations in which a few children viewed a brutal program and others viewed a peaceful one. Those in the main gathering were slower to intercede, either specifically or by calling for help, when they saw more youthful children battling or breaking toys after the program.

Since we know the terrible news.

Is it conceivable to utilize movies by any stretch of the imagination? I think it is. I trust the key is to USE the program, not simply WATCH it. A great many people realize that it’s exceptionally great to peruse to babies, however nobody would set a book before a baby and leave, supposing it will benefit her in any way by any means!

Shake your baby or tap the cadence to established music or children’s tunes.

Be exceptionally, picky about what your young child watches- - and watch with him. Does the program show benevolence, accommodation, liberality… whatever qualities you wish your little one to learn?

When she is mature enough to identify with the images of individuals, creatures and toys, converse with her about what she’s seeing. “Take a gander at the young doggie. He’s playing with the cat. They’re companions. Mom is your companion.”“The baby flying creatures are eager. They’re requiring their mama. She’s going to return with some sustenance.”“God help us! The baby sheep is lost. I wonder if the shepherd will discover him.”

Make screen time an uncommon - and exceedingly constrained - time that you two offer. Treat a baby or youthful children’s motion picture the manner in which you treat a book- - as another instrument to give you subjects for communication with your little one.

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vesperewrites · 8 months

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why is the attitude in lucemond that everytime someone expresses an opinion an op disagrees with the first reaction is to just say, you're just an anti, you aren't part of lucemond, you are stirring drama, your opinion is invalid. How about no to all of those? I know this fandom is allergic to critical thinking but not everyone is satisfied with the current fandom output and that's not even an uncommon opinion atm, people have implied it on twitter and out loud in lucemond group chats. Does it make it easier to stomach to pretend it's some outside trolls raining on your parade instead of just being realistic about the situation?

It's very similar to the discourse a few months ago when an author asked if lucemond is dying/slowing down etc, because the comments on their fics became less frequent than they were beforea and people became upset at the mere mention of it. They started sending hate and vagueing on twitter about "antis" that were asking about the death of the lucemond, when that whole discussion started from our creators that were saddened by a lack of engagement. Lucemond logic is strange to me, it's as though not talking about something makes it go away.

Oops, started getting anons mixed up. No idea which one you are, but see other previous asks, made in good faith. With critical analysis to the former: here, here, and here. See this post here about anon asks: here. I never said anyone's opinions are invalid, see here, where I said, "you have your opinion, I have my own."

It's impossible for me to know who is here in good faith or if this is someone pretending to be a l*md fan, because everyone is under anon.

I'm confused. I have been clearly talking about it all day without jumping to the conclusion that these are antis until the most recent ask. I said it was either an anti OR a bitter person at the very end because I've been receiving very little acknowledgement or rebuttals to what I've already written and it's cyclical atp.

If you're speaking about the fandom at large, maybe start a dialogue with people on your own blog? Maybe start talking to a group of people in gcs? Start a space on twitter? Bring it up on the discord servers or GCs yourself??

I'm honestly not familiar to anything you mentioned about sending hate or vague twting. I'm multifandom on twt and follow only a handful of l*md accts.

/shrug.

Look, I'm a nobody. I'm here writing fic and drawing once in a blue moon. If you'd like to discuss off anon about fandom stuff, DMs are open. And I'm more than happy to talk to you personally about your grievances. But doing it on anon, complaining about things on anon, bitching to me, a stranger on the Internet while on anon, it's not going to affect or foster change.

#author asks #last one im bored now #did ppl even read the essays #im guessing not #going to start blocking since ive already addressed my mild takes #see prev asks because its recursive

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softrobotcritics · 4 years

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The Mechanical Daughter of Rene Descartes: references

1 For the idea of Descartes creating the automaton to deal with the loss of his daughter, see Levitt, Deborah, “Animation and the Medium of Life: Media Ethology, An-ontology, Ethics,” Inflexions, 7 (March 2014), 118–61Google Scholar, at 138; Jess-Cooke, Carolyn, Inroads (Bridgend, 2010), 60 Google Scholar n. 42; Berlinski, David, Infinite Ascent: A Short History of Mathematics (New York, 2005), 40 Google Scholar; Perkowitz, Sidney, Digital People: From Bionic Humans to Androids (Washington, DC, 2004), 56 Google Scholar; Wood, Gaby, Living Dolls: A Magical History of the Quest for Mechanical Life (London, 2002), 4 Google Scholar; and Brodo, Susan, “Introduction,” in Brodo, , ed., Feminist Interpretations of René Descartes (University Park, PA, 1999), 1–29, at 4 Google Scholar.

2 Gaukroger, Stephen, Descartes: An Intellectual Biography (Oxford, 1995), 1–2 Google Scholar.

3 Ibid., 1.

4 Ward, Mark, Virtual Organisms: The Startling World of Artificial Life (New York, 1999), 148 Google Scholar; and Brodo, “Introduction,” 2.

5 Cohen, , How to Love: Wise (and Not-so-Wise) Advice from the Great Philosophers (Lewes, 2014), 24 Google Scholar; Nagasawa, Yujin, The Existence of God: A Philosophical Introduction (London, 2011), 15 Google Scholar; Wallin, Jason, “Constructions of Childhood,” in Frymer, Benjamin, Carlin, Matthew, and Broughton, John, eds., Cultural Studies, Education, and Youth (Lanham, MD, 2011), 165–89Google Scholar, at 172; Reilly, Kara, Automata and the Mimesis on the Stage of Theatre History (Basingstoke, 2011), 68 CrossRef | Google Scholar; Wilson, Eric G., The Melancholy Android: On the Psychology of Sacred Machines (Albany, 2006), 95 Google Scholar; Perkowitz, Digital People, 56; and Wood, Living Dolls, 3.

6 Woesler de Panafieu, Christine, “Automata: A Masculine Utopia,” in Mendelsohn, Everett and Nowotny, Helga, eds., Nineteen Eighty-Four: Science between Utopia and Dystopia (Dordrecht, 1984), 127–45CrossRef | Google Scholar, at 142 n. 10.

7 Sawday, Jonathan, Engines of the Imagination: Renaissance Culture and the Rise of the Machine (Milton Park, 2007), 201 Google Scholar; Gaukroger, Descartes, 1; and Geoff Simons, Is Man a Robot? (Chichester, 1986), 16.

8 Nagasawa, The Existence of God, 15; Reilly, Automata and Mimesis, 68; Wilson, The Melancholy Android, 95; and Crevier, Daniel, AI: The Tumultuous History of the Search for Artificial Intelligence (New York, 1993), 2 Google Scholar.

9 Nagasawa, The Existence of God, 15.

10 Maisano, Scott, “Infinite Gesture: Automata and the Emotions in Descartes and Shakespeare,” in Riskin, Jessica, ed., Genesis Redux: Essays in the History and Philosophy of Artificial Life (Chicago, 2007), 63–84 CrossRef | Google Scholar, at 63; and Strauss, Linda, “Reflections in a Mechanical Mirror: Automata as Doubles and as Tools,” Knowledge and Society, 10 (1996), 179–209 Google Scholar, at 193.

11 Cohen, How to Love, 24; Wallin, “Constructions of Childhood,” 172; Vermeir, Koen, “RoboCop Dissected: Man-Machine and Mind–Body in the Enlightenment,” Technology and Culture, 4 (Oct. 2008), 1036–44CrossRef | Google Scholar, at 1036; Wilson, The Melancholy Android, 95; and Wood, Living Dolls, 3.

12 Wallin, “Constructions of Childhood,” 172; and Robinson, Dave and Garratt, Chris, Introducing Descartes (Cambridge, 1998), 102 Google Scholar.

13 Heudin, Jean-Claude, Les créatures artificielles: Des automates aux mondes virtuel (Paris, 2008), 51 Google Scholar; Brodo, “Introduction,” 2; and Gaukroger, Descartes, 1.

14 Cohen, How to Love, 24; Wallin, “Constructions of Childhood,” 172; Vermeir, “RoboCop Dissected,” 1039; Maisano, “Infinite Gesture,” 63; Sterne, Jonathan, The Audible Past: Cultural Origins of Sound Reproduction (Durham, 2003), 73 CrossRef | Google Scholar; Wood, Living Dolls, 3–4; Kurzweil, Raymond, The Age of Intelligent Machines (Cambridge, 1999), 29 Google Scholar; Robinson and Garratt, Introducing Descartes, 102; and Flynn, Tom, The Body in Three Dimension (New York, 1998), 10 Google Scholar.

15 Panafieu, “Automata,” 142, n. 10.

16 Cohen, How to Love, 24; Reilly, Automata and Mimesis, 68; Vermeir, “RoboCop Dissected,” 1039; Wilson, The Melancholy Android, 95; and Wood, Living Dolls, 3–4.

17 Money, Nicholas P., The Amoeba in the Room (Oxford, 2014), 46 Google Scholar.

18 Gaukroger, Descartes, 1–2.

19 Brodo, “Introduction,” 1–4.

20 Ibid., 4–5.

21 Wallin, “Constructions of Childhood,” 173.

22 Bloom, Paul, Descartes’ Baby: How the Science of Child Development Explains What Makes Us Human (New York, 2004)Google Scholar, xii.

23 Ibid., xii–xiii.

24 One major category of sources that I chose not deal with, though it provides further proof of the story's popularity in recent decades, is those on the Internet. A quick search will reveal countless websites that mention the narrative. Other references to the story in English and French works published since the 1990s that I have not yet referred to in the notes above are Panagia, Davide, “Why Film Matters to Political Theory,” Contemporary Political Theory, 12(2013), 2–25 CrossRef | Google Scholar, at 15; Humphrey, Nicholas, “Introduction,” in Descartes, René, Meditations & Other Writings (London, 2011)Google Scholar, xiii; Schleifer, Ronald, Intangible Materialism: The Body, Scientific Knowledge, and the Power of Language (Minneapolis, 2009), 35–6Google Scholar; Guido, Laurent, “Modèles et images de la danse(use) mécanique des automates à l’électro-humain,” in Schifano, Laurence, ed., La vie filmique des marionettes (Paris, 2008), 107–25CrossRef | Google Scholar, at 108 n. 3; Muri, Alison, The Enlightenment Cyborg: A History of Communications and Control in the Human Machine, 1660–1830 (Toronto, 2007), 28 CrossRef | Google Scholar; Boden, Margaret A., Mind as Machine: A History of Cognitive Science, vol. 1 (Oxford, 2006), 74 Google Scholar; Godier, Rose-Marie, L'automate et le cinéma (Paris, 2005), 11 Google Scholar; Burnett, Graham, Descartes and the Hyperbolic Quest: Lens Making Machines and Their Significance in the Seventeenth Century (Philadelphia, 2005), 39 Google Scholar; Benesch, Klaus, Romantic Cyborgs: Authorship and Technology in the American Renaissance (Amherst, 2002), 203 Google Scholar; Cavallaro, Daniel, Critical and Cultural Theory: Thematic Variations (London, 2001), 194 Google Scholar; Colburn, Timothy, Philosophy and Computer Science (Abingdon, 1999), 42 Google Scholar; Higley, Sarah L., “The Legend of the Learned Man's Android,” in Hahn, Thomas and Lupack, Alan, eds., Telling Tales: Essays in Honor of Russell Peck (Rochester, 1997), 127–60Google Scholar, at 146–7; and Breton, Philippe, A l'image de l'homme: Du golem aux créatures virtuelles (Paris, 1995), 35 Google Scholar.

25 Kurzweil, The Age of Intelligence Machines, 29; Cavallaro, Critical and Cultural Theory, 194; Ward, Virtual Organisms, 147–8; and Crevier, AI, 2.

26 Gaby Wood, Living Dolls, 4, writes, “It is hard to know if this story is true.” See also Wilson, The Melancholy Android, 95.

27 On twentieth-century critiques of Descartes and his reputation see Sorell, Tom, “Excusable Caricature and Philosophical Relevance: The Case of Descartes,” in Rogers, G. A. J., Sorell, Tom, and Kraye, Jill, eds., Insiders and Outsiders in Seventeenth-Century Philosophy (New York, 2010), 153–63Google Scholar; and John Cottingham, “Descartes’ Reputation,” in ibid., 164–76.

28 For instances of such negative views of Cartesian ideas see Watson, Richard, Cogito, Ergo Sum: The Life of René Descartes (Boston, 2002), 18–21 Google Scholar.

29 See Cottingham, “Descartes’ Reputation.”

30 Gaukroger, Descartes; Rodis-Lewis, Geneviève, Descartes: Biographie (Paris, 1995)Google Scholar, translated into English as Descartes: His Life and Thought, trans. Jane Marie Todd (Ithaca, 1998); Watson, Cogito, Ergo Sum; Clarke, Desmond M., Descartes: A Biography (Cambridge, 2006)CrossRef | Google Scholar; and Grayling, A. C., The Life and Times of Genius (New York, 2005)Google Scholar. A number of other works on more specific aspect of Descartes's life have appeared, including the fate of his remains, the famous painting of him, and his interest in occult philosophy. See Aczel, Amir D., Descartes's Secret Notebook: A True Tale of Mathematics, Mysticism, and the Quest to Understand the Universe (New York, 2005)Google Scholar; Shorto, Russell, Descartes’ Bones: A Skeletal History of the Conflict between Faith and Reason (New York, 2008)Google Scholar; and Nadler, Steven, The Philosopher, the Priest, and the Painter: A Portrait of Descartes (Princeton, 2013)CrossRef | Google Scholar.

31 Watson, Cogito, Ergo Sum, 3.

32 Clarke, Descartes, 2.

33 Kimball, Roger, “What's Left of Descartes?”, New Criterion, 13/10 (1995), 8–14 Google Scholar, at 14.

34 Kimball, “What's Left of Descartes?”, 8–9.

35 Shorto, Descartes’ Bones, 29.

36 For the context of revived cybernetic discourse see Hayles, N. Katherine, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (Chicago, 1999)CrossRef | Google Scholar. Hayles characterizes the current cybernetic discourse as “the third wave”: see 11–12 and 222–46. For a more concise overview of the history of cybernetic discourse see Clarke, Bruce, “From Thermodynamics to Virtuality,” in Clarke, Bruce and Henderson, Linda Dalrymple, eds., From Energy to Information: Representation in Science and Technology, Art, and Literature (Stanford, 2002), 17–33 Google Scholar.

37 A good example of this is the neurologist Antonio R. Damasio's book on the embodiment theory of consciousness that was originally published in 1994. Damasio, Antonio R., Descartes’ Error: Emotion, Reason, and the Human Brain(New York, 2000)Google Scholar.

38 For example, see Muri, The Enlightenment Cyborg, 13–17.

39 Grafton, Anthony, “Descartes the Dreamer” in Grafton, , Bring Out Your Dead: The Past as Revelation (Cambridge, 2001), 244–58, at 246–7Google Scholar.

40 See, for instance, Perkowitz, Digital People, 55–6; Ward, Virtual Organisms, 147–8; Kurzweil, The Age of Intelligent Machines, 29; Colburn, Philosophy and Computer Science, 42; Crevier, AI, 2; and Simons, Is Man a Robot?, 16.

41 See, for instance, Levitt, “Animation and the Medium of Life”; Muri, The Enlightenment Cyborg; and Hayles, How We Became Posthuman.

42 Works that directly cite Gaukroger are Vermeir, “RoboCop Dissected,” 1036 n. 1; Sawday, Engines of the Imagination, 201, 362 n. 142; Maisano, “Infinite Gesture,” 63, 80 n. 1; Burnett, Descartes and the Hyperbolic Quest, 39 n. 96; Bloom, Descartes’ Baby, x, xii; Reilly, Automata and Mimesis, 68, and 190–91 n. 47; and Brodo, “Introduction,” 2, 25 n. 1. Ones that cite Wood are Panagia, “Why Film Matters to Political Theory,” 15, 23 n. 23; Nagasawa, Existence of God, 162 n. 23; Wallin, “Constructions of Childhood,” 172; Wilson, The Melancholy Android, 152 n. 1; and Maisano, “Infinite Gesture,” 80 n. 1. Some works provide no reference but they are clearly informed by Wood as they feature specific themes like Descartes's travel to Sweden. See Cohen, How to Love, 24; Perkowitz, Digital People, 56; and Jess-Cooke, Inroads, 60 n. 42.

43 For the history and the controversy over Baillet's biography see Sebba, Gregor, “Adrien Baillet and the Genesis of His Vie de M. Des-Cartes ,” in Lennon, Thomas M., Nicholas, John M., and Davis, John W., eds., Problems of Cartesianism(Kingston and Montreal, 1982), 9–60 Google Scholar. Sebba argues (at 41) against the notion that Baillet set out to write a kind of hagiography of Descartes. See also Wang, Leonard J., “A Controversial Biography: Baillet's La Vie de Monsieur Des-Cartes ,” Romanische Forschungen, 75/3–4 (1963), 316–31Google Scholar.

44 Baillet, Adrien, La Vie de Monsieur Des-Cartes (Paris, 1691), 89–90 Google Scholar.

45 For details on this liaison see Clarke, Descartes, 131–6; and Gaukroger, Descartes, 294–5.

46 Gaukgroger, Descartes, 194. Gaukroger quotes an earlier biography by Jack Vrooman. See Vrooman, Jack R., René Descartes: A Biography (New York, 1970), 137 Google Scholar.

47 Clarke, Descartes, 133.

48 Baillet, La Vie de Monsieur Des-Cartes, 90. Gaukroger has suggested that this reaction on the part of Descartes may have been exaggerated by Baillet. See Gaukroger, Descartes, 462 n. 202.

49 Clarke, Descartes, 133–4; and Gaukroger, Descartes, 294.

50 See Rountree, Richard, Bonaventure d'Argonne: The Seventeenth Century's Enigmatic Carthusian (Geneva, 1980)Google Scholar.

51 Ibid., 151–2.

52 Ibid., 157–67.

53 Vigneul-Marville, , Mélanges d'histoire et de littérature, vol. 2 (Paris, 1725), 134 Google Scholar. Thanks to Tili Boon Cuillé for her help with this passage.

54 Descartes, René, The Philosophical Writings of Descartes, vol. 1, trans. John Cottingham, Robert Stoothhoff, and Dugald Murdoch (Cambridge, 1985), 139 Google Scholar (on his notion of animals as soulless machines see 139–41). For details on Cartesian physiology see Chene, Dennis Des Spirits and Clocks: Machine and Organism in Descartes(Ithaca, 2001)Google Scholar; Barker, Gordon and Morris, Katherine J., Descartes’ Dualism (London, 1996)Google Scholar; and Gaukroger, Descartes, 269–99. For older works see Carter, Richard B., Descartes’ Medical Philosophy: The Organic Solution to the Mind–Body Problem (Baltimore, 1983), esp. 175–9Google Scholar; Moravia, Sergio, “From Homme Machine to Homme Sensible: Changing Eighteenth-Century Models of Man's Image,” Journal of the History of Ideas, 39 (1978), 49–60 CrossRef | Google Scholar | PubMed; Rosenfield, Leonora Cohen, From Beast-Machine to Man-Machine (New York, 1940)Google Scholar; Jaynes, Julian, “The Problem of Animate Motion in the Seventeenth Century,” Journal of the History of Ideas, 31 (1970), 119–234 CrossRef | Google Scholar | PubMed; Hall, Thomas S., “Descartes’ Physiological Method: Position, Principles, Examples,” Journal of the History of Biology, 3(1970), 53–81 CrossRef | Google Scholar | PubMed; and Hall, Ideas of Life and Matter, vol. 1 (Chicago, 1969), 250–63.

55 On Descartes's use of the automaton idea see Kang, Minsoo, Sublime Dreams of Living Machines: The Automaton in the European Imagination (Cambridge, 2011), 116–24Google Scholar.

56 Nicolas-Joseph Poisson, Commentaire ou remarques sur la méthode de René Descartes (Vendôme, 1670), 156.

57 Des Chene, Spirits and Clocks, 65–6. For Descartes's description of the magnet-operated figure see Descartes, René, Oeuvres inédites de Descartes, trans. (Latin–French) Foucher de Careil (Paris, 1859), 35–7Google Scholar.

58 Derek J. De Solla Price reported the claim in his 1964 essay on the history of automata, which became the source for other references to Descartes as an automaton maker. De Solla Price, Derek J., “Automata and the Origins of Mechanism and Mechanistic Philosophy,” Technology and Culture, 5/1 (1964), 9–23 CrossRef | Google Scholar, at 23. See also Nagasawa, Existence of God, 15; Boden, Mind and Machine, 74; Perkowitz, Digital People, 55; Sterne, The Audible Past, 72–3; Wood, Living Dolls, 4; and Kurzweil, The Age of Intelligent Machines, 29.

59 This work has a rather complicated publication history. Descartes completed it in the late 1620s but after hearing of the persecution of Galileo, he declined to publish it in his own time as it was full of Copernican ideas. After his death, only the second part of the work on physiology was published in 1662 in a Latin translation, and then in French, under the title of Traité de l'homme, in 1664. The entire work was published as Traité du monde in 1677.

60 Descartes, René, The World and Other Writings, trans. Stephen Gaukroger (Cambridge, 1998), 107 CrossRef | Google Scholar.

61 Jaynes, “The Problem of Animate Motion in the Seventeenth Century,” 224.

62 Battisti, Eugenio, L'Antirinascimento (Milan, 1962), 226 Google Scholar. Thanks to Rebecca Messbarger for translating this passage from Italian.

63 Many modern versions of the Descartes story also mention the Albertus tale. See Sawday, Engines of the Imagination, 193; Berlinski, Infinite Ascent, 40; Heudin, Les créatures artificielle, 66; Gaukroger, Descartes, 418 n. 1; Strauss, “Reflections in a Mechanical Mirror,” 193; Sladek, John, “Roderick, or the Education of a Young Machine” in Sladek, The Complete Roderick (New York, 2004), 1–339, at 327Google Scholar; Price, “Automata and the Origins of Mechanism,” 23; Cohen, Human Robots in Myth and Science, 30; and Louis d'Elmont, “L'homme peut-il frabriquer un homme?” Le petit journal illustré, 19 May 1935, 3.

64 A slightly different translation of this passage, rendered from Italian by Arielle Saiber, has previously been published in Kang, Sublime Dreams of Living Machines, 70–71. For the original text see Corsini, Matteo, Rosaio della vita(Firenze, 1845), 15–16 Google Scholar. The identification of Corsini as the author of the Rosaio was made in the nineteenth century by the Florentine librarian and historian Luigi Passerini, through a comparison of the alleged date of the work's composition to the biographical details of Corsini's life, but his reasoning has not been universally accepted. See Passerini, Luigi, Genealogia e storia della famiglia Corsini (Florence, 1858), 45–8Google Scholar.

65 See de Madrigal, Alonso Fernández, Beati Alphonsi Thostati Episcopi Abulensis super explanatio litteralis amplissima nunc primum edita in apertum (Venice, 1528)Google Scholar, II, 15a. Ben Halliburton identified this text from this reference: Dickson, Arthur, Valentine and Orson: A Study in Late Medieval Romance (New York, 1929), 214 Google Scholarn. 147. For more on the symbolism of moving and speaking statues and artificial heads in the medieval and renaissance contexts see Truitt, E. R., Medieval Robots: Mechanism, Magic, Nature and Art (Philadelphia, 2015), esp. 69–95 CrossRef | Google Scholar; Kang, Sublime Dreams of Living Machines, 68–79; and Dickson, Valentine and Orson 201–16.

66 See Newman, William R., Promethean Ambitions: Alchemy and the Quest to Perfect Nature (Chicago, 2004)CrossRef | Google Scholar; and Eamon, William, Science and the Secrets of Nature: Books of Secrets in Medieval and Early Modern Culture (Princeton, 1994)Google Scholar. For Albertus's interest in alchemy and astrology see Weishipl, James A., ed., Albertus Magnus and the Sciences: Commemorative Essays (Toronto, 1980)Google Scholar; and Lynn Thorndike, A History of Magic and Experimental Science, vol. 2 (New York, 1923), 521–92. Similar stories about the construction of a magical head through the use of natural magic has been told about other celebrated intellectuals of the Middle Ages, including Gerbert (Pope Sylvester II), Roger Bacon, and Robert Grosseteste. See Kang, Sublime Dream of Living Machines, 68–79.

67 Descartes, The Philosophical Writings of Descartes, vol. 1, 115.

68 D'Israeli, Isaac, Curiosities of Literature, vol. 1 (New York, 1971), 441–2Google Scholar. The story, in the same form, was published in 1795 in the Lady's Magazine. See “The Wooden Daughter of Descartes,” Lady's Magazine (Jan. 1795), 7.

69 Some of the modern versions of the story feature the Dutch theme, having Descartes travel to or from Holland on a ship captained by a Dutchman. See Ward, Virtual Organisms, 148; Brodo, “Introduction,” 2; and Gaukroger, Descartes, 1.

70 Emery, Jacques-André, Oeuvres complètes (Paris, 1857), 749 Google Scholar.

71 “A tall tale.” Michaud, Louis-Gabriel, Biographie universelle, ancienne et moderne, vol. 11 (Paris, 1814), 158 Google Scholar.

72 France, Anatole, La rôtisserie de la reine Pédauque (Paris, 1893), 137–8Google Scholar. For an alternate translation see France, Anatole, The Romance of Queen Pédauque (no translator credited) (New York, 1931), 83–4Google Scholar.

73 For instance, Gaukroger, Descartes, 1.

74 As far as I have been able to ascertain, the first twentieth-century scholar to correctly identify the origin of the story was Leonora Cohen Rosenfield in her 1968 book on animal automatism. See Rosenfield, From Beast-Machine to Man-Machine, 203 and, more importantly 236 n. 44. Stephen Gaukroger refers to it as one of his sources but does not discuss the Vigneul-Marville text that is quoted in it. Since then, the original story has been referred to in Reilly, Automata and Mimesis, 190 n. 47; Kang, Sublime Dreams of Living Machines, 123; and Higley, “The Legend of the Learned Man's Android,” 146.

75 Newnes’ Pictorial Knowledge, vol. 6 (London, n.d. but probably 1933–4), 2234. Thanks to Rebecca Hutchins and Barnaby Hutchins for finding and sending me the article and image.

76 Ibid.

77 Leroux, Gaston, “La machine à assassiner,” in Adventures incroyables (Paris, 1992), 485–622 Google Scholar, at 555. For an alternate translation see Leroux, Gaston, The Machine to Kill (no translator credited) (New York, 1935)Google Scholar, 134.

78 Elmont, “L'homme peut-il frabriquer un homme?”, 3.

79 Sladek, “Roderick,” 327.

80 Crevier, AI, 2.

81 Wilson, The Melancholy Android, 95.

82 Heudin, Les créatures artificielle, 51.

83 Cohen, How to Love, 24.

84 This misspelling of “pheasant” (perdrix in the Poisson text; see note 56 above) unfortunately led Jonathan Sterne to write “peasant.” See Sterne, The Audible Past, 72.

85 Price, “Automata and the Origins of Mechanism,” 23.

86 Boden, Mind as Machine, 74; Benesch, Romantic Cyborgs; Sterne, The Audible Past, 73; and Kurzweil, The Age of Intelligent Machines, 29.

87 John Cohen, Human Robots in Myth and Science (London, 1966), 69.

88 Cohen, From Beast-Machine to Man-Machine, 203.

89 Ibid., 236 n. 44.

90 The works that point to Francine Descartes are Levitt, “Animation and the Medium of Life,” 138; Humphrey, “Introduction,” xiii; Wallin, “Constructions of Chilhood,” 171–2; Jess-Cooke, Inroads, 60; Reilly, Automata and Mimesis, 68; Sawday, Engines of the Imagination, 201; Vermeir, “RoboCop Dissected,” 1036; Wilson, The Melancholy Android, 95; Maisano, “Infinite Gesture,” 63; Bloom, Descartes’ Baby, xii; Perkowitz, Digital People, 56; Berlinski, Infinite Ascent, 40; Wood, Living Dolls, 4; Ward, Virtual Organisms, 148; Brodo, “Introduction,” 4; and Gaukroger, Descartes, 1. Sarah L. Higley refers to Cohen and Price, as well as Rosenfield, quoting the last of these quoting Vigneul-Marville, and she correctly points to the denial of Francine's existence in the original tale, but she still confesses that while she “managed to round up many of the early robots and trace their retellings . . . Francine, rusting under the waves, still evades me.” Higley, “The Legend of the Learned Man's Android,” 129, n.1, and 146.

91 Panafieu, “Automata,” 142 n. 10.

92 Crevier, AI, 2. Crevier mentions this alongside actual automata that were made in the early modern period, including those by Leonardo da Vinci, Salomon de Caus, Jacques de Vaucanson, and Pierre and Louis Jaquet-Droz.

93 Gaukroger, Descartes, 1.

94 Other scholars, some of them referring to Gaukroger, have also described the automaton as Descartes's “companion,” “traveling companion,” and “female companion.” See Sawday, Engines of the Imagination, 201; Vermeir, “RoboCop Dissected,” 1036; Maisano, “Infinite Gesture,” 63; Burnett, Descartes and the Hyperbolic Quest, 39; Reilly, Automata and Mimesis, 68; Jess-Cooke, Inroads, 60; and Brodo, “Introduction,” 2.

95 Gaukroger's sources are an unnamed book on robotics (probably John Cohen) and Rosenfield, and he also refers to Anatole France in Rosenfield. See Gaukroger, Descartes, 418 n. 1.

96 On science fiction stories involving female robots see Wosk, Julie, My Fair Ladies: Female Robots, Androids, and Other Artificial Eves (New Brunswick, 2015)Google Scholar; and Kang, Minsoo, “Building the Sex Machine: The Subversive Potential of the Female Robot,” Intertexts, 9/1 (2005), 5–22 Google Scholar.

97 Wood, Living Dolls, 3–4.

98 Ibid., 4–5.

99 Also found in Brodo, “Introduction,” 4–5.

100 See note 8 above. Kara Reilly, in her 2011 book on automata in theatre history, points to the earliest manifestations of the story in Vigneul-Marville and Isaac D'Israeli in the endnotes, but in her recounting of the story in the text she provides a synopsis of the Gaby Wood story, including his journey to Sweden. Reilly, Automata and Mimesis, 68, 190 n. 47. Reilly includes Wood's description of the storm at sea that leads to the discovery of the automaton. This description is also mentioned in other versions. See Wilson, The Melancholy Android, 95; Vermeir, “RoboCop Dissected,” 1036; and Cohen, How to Love, 24.

101 Robinson and Garratt, Introducing Descartes, 102.

102 Wallin, “Constructions of Childhood,” 172.

103 Humphrey, “Introduction,” xiii. It is interesting that Humphrey also describes the box carrying the automaton as “lined with satin,” which is a detail from Anatole France's story of the salamander which was not featured in Rosenfield's translated passage. See France, La rôtisserie de la reine Pédauque, 137.

104 Cohen, How to Love, 24.

105 For instance, Carolyn Jess-Cooke has written a moving poem about Descartes the grieving father and his mechanical creation. See Jess-Cooke, “Descartes’ Daughters,” in Jess-Cooke, Inroads, 42–3. The tale is also mentioned in the Japanese science fiction anime film Ghost in the Shell II: Innocence as futuristic detectives investigate female robots that have gone rogue. One of the characters says that Descartes “lost his beloved five-year-old daughter and then named a doll after her, Francine. He doted on her. At least that's what they say.” The film, including the mention of the Descartes story, is discussed in Levitt, “Animation and the Medium of Life,” 134–43, and Muri, The Enlightenment Cyborg, 28. N. A. Sulway, in her novel Rupetta (Leyburn, 2013), does not relate the Descartes story directly but utilizes a number of elements from it about a sentient female automaton that is built in the seventeenth century.

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serinakemp · 6 years

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jordannamatlon · 7 years

Link

In 1994, Ann duCille proclaimed that black feminism occupies a precarious status within the academy, due, in part, to its lack of a disciplinary home and the pervasive denigration of black feminist intellectual and affective labor. More than two decades later, black feminism’s status is equally, if not more, precarious, particularly as it has been relegated to the bastion of identity politics, a designation every rigorous critic now regards as passé. At the same time, amidst growing concerns around the ontological status of black life, the neoliberal rollback of civil rights gains, and persistent theorizations of post-911 conditions, activists, scholars, and cultural critics alike are reaching back for and stretching out toward black feminist analytics, methods, and politics. They have lauded the import of black feminism’s theorization(s) of historical and current conditions, asserting that black feminism cultivates inroads to freedom. Toward this end, critics have attempted to harness and actualize black feminist futures, as suggested by the various activist projects, special journal issues and articles, and performance workshops that have brandished some iteration of the appellation “black feminist future(s).”

*This is a list of of books–published in 2016–that were compiled for the Black Feminist Futures Symposium at Northwestern University. The Black Feminist Futures Symposium, organized by Shoniqua Roach, Chelsea M. Frazier, and Brittnay Proctor, took place on Friday, May 20th-Saturday, May 21st, 2016 at the Mary and Leigh Block Museum of Art (Northwestern University, Evanston Campus). The symposium invested in generating a radically interdisciplinary conversation that engages questions around black feminist futurity. Participants surveyed interdisciplinary discourses within and beyond the field of black feminist theory to investigate the conditions of possibility for black feminist futurity within the academy. Speakers included Kara Keeling, Omise’eke Tinsley, Kai M. Green, Vanessa Agard-Jones, Jayna Brown, Nicole Fleetwood, C. Riley Snorton, Zakiyyah Jackson, Tina Campt, Jafari Allen, Matt Richardson, Cathy Cohen, Treva Lindsey, Roderick Ferguson, Monica Miller, and Aliyyah Abdur-Rahman.

*This list originally appeared in BCALA Newsletter (Spring 2017) and has been reprinted with permission.

Adams, Betty L. Black Women’s Christian Activism: Seeking Social Justice in a Northern Suburb. NY: New York University Press, 2016.

Adeniji-Neill, Dolapo, and Anne M. N. Mungai. Written in Her Own Voice: Ethno-educational Autobiographies of Women in Education. NY: Peter Lang, 2016.

Alexander, Danny. Real Love, No Drama: The Music of Mary J. Blige. Austin: University of Texas Press, 2016.

Barnes, Riché J. D. Raising the Race: Black Career Women Redefine Marriage, Motherhood, and Community. New Brunswick, NJ: Rutgers University Press, 2016.

Berger, Iris. Women in Twentieth-Century Africa. NY: Cambridge University Press, 2016.

Black Women’s Portrayals on Reality Television: The New Sapphire, edited by Donnetrice Allison. Lanham, MD: Lexington Books, 2016.

Barcella, Laura and Pierre Summer. Fight Like a Girl: 50 Feminists Who Changed the World. San Francisco, CA: Zest Books, 2016.

Baszile, Denise T. Race, Gender, and Curriculum Theorizing: Working in Womanish Ways. Lanham: Lexington Books, 2016.

Bell-Scott, Patricia. The Firebrand and the First Lady: Portrait of a Friendship: Pauli Murray, Eleanor Roosevelt, and the Struggle for Social Justice. NY: Alfred A Knopf, 2016.

Brier, Jennifer, Jim Downs, and Jennifer L. Morgan. Connexions: Histories of Race and Sex in North America. Urbana: University of Illinois Press, 2016.

Bryant-Davis, Thema, and Lillian Comas-Díaz. Womanist and Mujerista Psychologies: Voices of Fire, Acts of Courage. Washington, DC: American Psychological Association, 2016.

Buckner, Jocelyn L. A Critical Companion to Lynn Nottage. London: Routledge, 2016.

Callahan, Vicki, and Virginia Kuhn. Future Texts: Subversive Performance and Feminist Bodies. Anderson, SC: Parlor Press, 2016.

Carastathis, Anna. Intersectionality: Origins, Contestations, Horizons. Lincoln: University of Nebraska Press, 2016.

Carey, Tamika L. Rhetorical Healing: The Reeducation of Contemporary Black Womanhood. Albany: State University of New York Press, 2016.

Clark. Jawanza Eric, editor. Albert B. Cleage Jr. and the Legacy of the Black Madonna and Child. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2016.

Cooper, Brittney, Morris, Susana M., and Boylorn, Robin M. The Crunk Feminist Collection. NY: Feminist Press at the City University of New York, 2017. [Kindle ed. Dec. 2016]

Courtney, Jarrett. Not Your Momma’s Feminism: Introduction to Women’s Gender Studies. Dubuque, IA: Kendall Hunt, 2016.

Crowder, Stephanie R. Buckhanon. When Momma Speaks: The Bible and Motherhood from a Womanist Perspective. Louisville, KY: Westminster John Knox Press, 2016.

Cruz, Ariane. The Color of Kink: Black Women, BDSM, and Pornography. NY: New York University Press, 2016.

David, Marlo D. Mama’s Gun: Black Maternal Figures and the Politics of Transgression. Columbus: The Ohio State University Press, 2016.

David, Miriam E. Reclaiming Feminism: Challenging Everyday Misogyny. Bristol: Policy Press, 2016.

Davis, Angela Y. and Frank Barat. Freedom Is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement. Chicago: Haymarket Books, 2016.

Day, Keri. Religious Resistance to Neoliberalism: Womanist and Black Feminist Perspectives. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2016.

DuRocher, Kristina. Ida B. Wells: Social Reformer and Activist. NY: Routledge, 2016.

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Feminist Perspectives on Orange Is the New Black: Thirteen Critical Essays, edited by April Kalogeropoulos Householder and Adrienne Trier-Bieniek. Jefferson, NC: Mcfarland, 2016.

Gammage, Marquita M. Representations of Black Women in the Media: The Damnation of Black Womanhood. NY: Routledge, 2016.

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Fordham, Signithia. Downed by Friendly Fire: Black Girls, White Girls, and Suburban Schooling. Minneapolis: University of Minnesota Press, 2016.

Garvey, Amy J, and Louis J. Parascandola. Amy Jacques Garvey: Selected Writings from the Negro World, 1923-1928. Knoxville: The University of Tennessee Press, 2016.

Gentles-Peart, Kamille. Romance with Voluptuousness: Caribbean Women and Thick Bodies in the United States. Lincoln: University of Nebraska Press, 2016.

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#black feminist futures #black feminism #intersection feminism #black academia

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babyrecipesme-blog · 5 years

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Movies and TV Ever Be Good For Babies and Small Children

Initially, the terrible news- - the downright awful news. "Inordinate survey before age three has been appeared to be related with issues of consideration control, forceful conduct and poor psychological advancement. Early television seeing has detonated as of late, and is one of the significant general health issues confronting American children," as per University of Washington researcher Frederick Zimmerman.

In this article, we'll take a gander at the proposed connections between screen time and lower vocabulary, ADHD, autism, and brutal conduct. At that point we'll take a gander at how you may conceivably utilize baby TV and movies to enable your child to learn.

LOWER LANGUAGE SKILLS A University of Washington study demonstrates that 40% of three-month-old children and 90% of two-year-olds "watch" TV or movies routinely. Researchers found that parents enabled their infants and toddlers to watch educational TV, baby videos/DVDs, other children's programs and adult programs.

What would we be able to learn from this study?

l "Most parents look for what's best for their child, and we found that numerous parents trust that they are giving educational and brain improvement openings by presenting their infants to 10 to 20 hours of review for every week," says researcher Andrew Meltzoff, a formative clinician.

l According to Frederick Zimmerman, lead creator of the study, that is an awful thing. "Introduction to TV removes time from all the more formatively fitting exercises, for example, a parent or adult guardian and a newborn child taking part in free play with dolls, squares or vehicles... " he says.

l Infants age 8 to 16 months who saw baby programs knew less words than the individuals who did not see them.

l "The more videos they viewed, the less words they knew," says Dr. Dimitri Christakis. "These children scored about 10% lower on language skills than infants who had not viewed these videos."

l Meltzoff says that parents "intuitively modify their discourse, eye stare and social signs to help language procurement"- - clearly something no machine can do!

l Surprisingly, it didn't have any effect whether the parent viewed with the baby or not!

For what reason did these children learn all the more gradually? Dr. Vic Strasburger, pediatrics teacher at the University of New Mexico School of Medicine, says "Infants expect up close and personal collaboration to learn. They don't get that connection from sitting in front of the TV or videos. Actually, the observing presumably meddles with the critical wiring being set down in their brains amid early advancement."

"As opposed to the pace with which genuine unfurls and is experienced by youthful children, television can depict quickly evolving images, landscape, and occasions. It tends to be overstimulating yet incredibly fascinating, " state the researchers. "We found that early presentation to television was related with resulting attentional issues."

The researchers conjecture that "a little section of the populace is helpless against creating autism in light of their fundamental biology and that either excessively or specific kinds of early childhood television watching fills in as a trigger for the condition."

In his analysis on this study in Slate magazine, Gregg Easterbrook takes note of that mentally unbalanced children have anomalous movement in the visual-handling territories of their brains. As these territories are growing quickly amid the initial three years of a child's life, he ponders whether "intemperate review of brilliantly hued two-dimensional screen images" can cause issues. I discover this remark exceedingly intriguing, as it would apply to the full spectrum babies and tv from "quality children's programming" to adult material.

Since we know the terrible news.

Is it conceivable to utilize movies by any stretch of the imagination? I think it is. I trust the key is to USE the program, not simply WATCH it. A great many people realize that it's exceptionally great to peruse to babies, however nobody would set a book before a baby and leave, supposing it will benefit her in any way by any means!

Shake your baby or tap the cadence to established music or children's tunes.

Be exceptionally, picky about what your young child watches- - and watch with him. Does the program show benevolence, accommodation, liberality... whatever qualities you wish your little one to learn?

When she is mature enough to identify with the images of individuals, creatures and toys, converse with her about what she's seeing. "Take a gander at the young doggie. He's playing with the cat. They're companions. Mom is your companion.""The baby flying creatures are eager. They're requiring their mama. She's going to return with some sustenance.""God help us! The baby sheep is lost. I wonder if the shepherd will discover him."

Make screen time an uncommon - and exceedingly constrained - time that you two offer. Treat a baby or youthful children's motion picture the manner in which you treat a book- - as another instrument to give you subjects for communication with your little one.

#babies and tv

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