Political Theology最新文献

{"title":"Partition as Oedipal Tragedy A Conversation between Bratya Basu and Milinda Banerjee","authors":"Milinda Banerjee","doi":"10.1080/1462317X.2022.2148431","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2148431","url":null,"abstract":"This is a condensed and annotated version of a conversation that took place between Bratya Basu (1969 – ), playwright and director, and Minister of Education of the Indian state of West Bengal","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45363667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Partition and/as Political Theology: Art, Resistance, and Peacebuilding in India and Northern Ireland","authors":"Milinda Banerjee, Méadhbh Mcivor","doi":"10.1080/1462317X.2022.2148429","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2148429","url":null,"abstract":"2021–2022 marked two major (post)colonial anniversaries: the centenary of the Partition of Ireland in May 1921 and the 75th anniversary of the Partition of India/Pakistan in August 1947. As Britain’s first and largest colonies, respectively, both Ireland and India have been home to longstanding anticolonial movements. On the island of Ireland, Partition turned out to be a step towards the Republic of Ireland’s eventual achievement of independence (Northern Ireland, by contrast, remains a part of the United Kingdom). In the case of India and Pakistan, it was coterminous with independence itself. In both cases, Partition’s specter continues to haunt the political landscape. In the Irish context, divisions persist between those who seek a united Ireland and those who are loyal to the British Crown. Almost twenty-five years since the signing of the Good Friday/Belfast Agreement, which formally brought to an end the Troubles (the thirty year violent conflict between Northern Ireland’s [predominately Catholic] Irish nationalist and [predominantly Protestant] British unionist communities), the implementation of Brexit has brought renewed focus—and renewed tension—to the relationship between the Republic, Northern Ireland, and the UK. In the case of South Asia, the Partition resulted in mass killings, sexual violence, and plunder, accompanied by waves of forced migrations: between 11 and 18 million refugees are estimated to have moved between India and Pakistan in its aftermath. British colonial policies fostered sectarian divides in both Ireland and India. In British-controlled India, for example, the Empire actively fomented polarization between religious communities in order to project itself as a transcendental umpire. The legacies of colonial divide et impera still shape the region today, fueling right-wing sectarian nationalisms. Comparable to early modern European confessional state-building and civil wars, these twentieth-century Partitions can be seen to demonstrate the links between modern centralized state sovereignty and what is often framed as “religious violence.” Human sovereign violence draws legitimacy from divine violence, as the human state moulds itself in the image of the divine lawgiver. We argue that Partition embodies, par excellence, the violence of colonial political theology.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42255637","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"On a Provisional Finitude of Indebtedness","authors":"V. Napolitano","doi":"10.1080/1462317X.2022.2143138","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143138","url":null,"abstract":"Short books can be powerful – for what they explicitly say and for what they allude in potentia. This is the case of Debt and Guilt: A Political Philosophy by Elettra Stimilli (2018), a lucid and masterly reading of generative connections between theology, politics and economics from the inception of Christianity to present. This book’s central idea is that there is a profound twofold link running through market capitalist economy and Christian political theology: at the center of this link there is, on the one hand, God’s gift of life to humans (as unrepayable debt) and, on the other, the guilt associated with the impossibility of redemption of this debt, if not only through sacrifice. Aimed for an interdisciplinary audience, the book structures the argument in a concise yet wideranging fashion through a review of political, theological and anthropological arguments. It also brings the discussion up to current themes such as the 2008 austerity experienced by southern EU countries and critiques a neoliberalist push toward a feminization of labor. The book relies on a methodological and political apparatus that spans from studies of German and Roman legal systems to anthropological theories of the gift and sacrifice, to critical theory and feminist takes on the psychic life of power. I want to dedicate the rest of this short response to highlighting, from an anthropological perspective, some features of these book’s approach that makes it remarkable for the breath, depth and conciseness of the argument, and then gesture toward some open-ended questions the book as a whole helps us to raise. Let me make here three short points to highlight Stimilli’s reflections on indebtedness, guilt and Capital. Stimilli’s analysis is primarily rooted in economics (oikonomia), theological and political formations anchored in a history of early Christianity, medieval theology, protestant spirit and Catholic affects. Hence first, Stimilli rightly points out the Pauline connection between saving and grace, where the bond of the flesh to sin can only be released by a christic act of sacrifice – the ultimate release of the flesh as a state of liberation (119). The debitum religionis that connects God and human beings is incarnated in the form of a liturgical office. Agamben sees this power of the Opus Dei seated in the figure of the priest and minister, through whose power “law and religion necessary coincides.” Stimilli then extends this argument to the figure of the “entrepreneur of oneself,” who in a capitalist economy does not “admit delegates” and continuously builds on himself as “human capital” (115). In Stimilli’s view, the ontological status of the entrepreneur of oneself – echoing a power of the liturgical office that cannot be affected by the performance of those who are holding it – has ethical","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44039374","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Indebting and Guilting as Apparatuses of Temporalization: A Response to Elettra Stimilli’s Debt and Guilt","authors":"Riccardo Baldissone","doi":"10.1080/1462317X.2022.2143141","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143141","url":null,"abstract":"We should be grateful to Elettra Stimilli for having painstakingly harvested the most relevant fruits of the European reflection on debt: her book Debt and Guilt offers readers a wealth of gathered material, which is arranged in a series of coherent historical narrations. Yet the book is not only an enlightening collation, because Stimilli composes her theoretical mosaic “to try to confront the opacity that characterizes our age”: as she underscores, such a task invites us to overcome known categories and “to find new ones in view of an understanding as adequate as possible to the degree of complexity with which we must deal.” In this response to her book, I gladly accept Stimilli’s invitation by suggesting that her successful effort to trace the interdependence of debt and guilt may be taken further: the joint paths of debt and guilt may be retraced in the light of a shift of theoretical focus. My proposed shift follows in the steps of Simondon and Foucault, who changed the focus of their inquiries from entities to processes by replacing the individual with individuation and the subject with subjectivation, respectively. In a similar way, the relation between debt and guilt may be reconsidered from the vantage point of the processes of indebtment and construction of guilt. This shift of focus entails a corresponding shift of emphasis between theoretical tools: in this case, conceptual analysis is to give way to the narration of processes, which can better illustrate the practices of inscription of debt and guilt qua locus of their reciprocal interaction. Such practices also include the elaboration and the definition of the notions of debt and guilt: hence, Stimilli’s book is already an (encouraging) example of narration of the process of textual inscription of debt and guilt as theoretical categories.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41734314","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Decolonizing Debt: New Fields for Institutions – Response to Mitchell Dean, Andrea Mura and Valentina Napolitano","authors":"Elettra Stimilli","doi":"10.1080/1462317X.2022.2143139","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143139","url":null,"abstract":"The issues raised by Mitchell Dean are fundamental and come from his important work on common research themes. This makes the discussion all the more stimulating. As Dean points out, Debt and Guilt was written at a time when the European Union found itself directly involved in the global financial crisis. The question of debt has therefore become a specific problem for some European nations, which were considered responsible for poor management of the state. In this sense, it was a guilt that was easily attributable and equally easy to position in the context of what could be done to make amends, in the sense of damages that had been caused, a broken rule or a breached agreement, which, however, could be compensated for through making sacrifices. The point for me then was to understand what fueled the supposedly linear logic behind austerity policies. More than an economic issue in the technical sense, the debt problem emerged as a powerful political problem. With the affirmation of neoliberal policies, the market became the dominant political institution. This phenomenon produced a radical transformation in terms of normative production. The function of guilt, linked to the economy of debt, changed with the shifting conditions that produced it. The categories at the heart of this transformation are no longer only those of a juridical nature, which control nation-states. From the moment the market became the dominant political institution, the economic categories connected to the field of valuation were at stake. In this context, guilt is not only the expression of an unmet obligation. Instead, it involves the condition that is produced at the moment when, with neoliberal policies, the way of giving value to life fully match the valorization of capital, thus making it possible for each person to become “human capital” and, therefore, to be (or not be) worthy of the investment expected, and thus finding himself, in this second case, in the condition of one who feels guilty. A profound transformation took place in the capitalist modes of production at the moment when this type of entrepreneurial rationality was extended to all work environments and across the social and political arenas until it affected the entire existences of millions of people, who as individuals became “items of capital” in whom investments could be made. This is why, as Dean argues, the experience of subjectivity occupies “the core of my analysis of the sources of debt and guilt.” Ultimately, the point for me is to understand in what sense it seems possible to say that the methods by which economic power subjugates us are intrinsically connected to the methods with which subjects","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48062745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Time of Promise: Response to Antonio Cerella, Devin Singh and Riccardo Baldissone","authors":"Elettra Stimilli","doi":"10.1080/1462317X.2022.2143144","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143144","url":null,"abstract":"Antonio Cerella has raised an extremely important question, which is deeply connected with the problem of debt. In order to ask, as Antonio rightly does, what the conditions for rethinking and practicing time anew might be, it may be useful to reflect on what experience of time we have had in recent years. Until the beginning of the last global economic crisis, a certain idea of the “end of history” had somehow prevailed in the Western world. People here felt they were living in an eternally present time – the present time of consumption – in the more or less conscious belief that they had achieved an irreplaceable degree of prosperity, which could eventually be “exported” along with democracy. But a new dimension of time has emerged since 2008, when the economic crisis erupted and debt became the key issue in global politics, first in the United States and then in Europe. As Nietzsche shows in his Genealogy of the Morals, debt is at the origin of a peculiar social relationship, which is based on a temporal nexus, a “new temporalization,” as efficiently noted by Riccardo Baldissone: the time of promise, the faculty of operating on the future in advance, thus suspending the force of oblivion and activating the faculty of memory. Debt is an ambiguous dimension – an “apparatus of temporalization,” as described by Riccardo – which can turn into a social bond or coincide with a form of domination. The relationship between debtor and creditor, which, for Nietzsche, is the oldest known human relationship, originates in the activation of the possibility of promising remission of what is owed; a condition that opens the present to a complex dynamic in which both the past and the future are involved – and not simply in temporal succession. What is at stake here is something that intimately concerns the Christian experience, as argued by the Italian anthropologist Ernesto De Martino, to whom Antonio rightly refers. In his important and posthumously published work La fine del mondo (The End of the World), devoted to the theme of “cultural apocalypses” as expressions of “crisis” and “transformations of presence,” Christianity represents a very peculiar example of this experience of time. More specifically, for De Martino, the peculiarity of proto-Christianity consists in the elaboration of a community of faith in Christ, which is based on the actualization of his coming (parousia) in the anticipation of the promise of the past event of the resurrection as liberation from guilt and remission of debts. In this regard, I think it is particularly interesting to note that the Greek word","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47445059","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Oracles of Neoliberal Governance: A Critical Response to Elettra Stimilli’s Debt and Guilt","authors":"A. Mura","doi":"10.1080/1462317X.2022.2143137","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143137","url":null,"abstract":"It would be odd for me to engage in a virtual conversation on Elettra Stimilli’s brilliant new book, Debt and Guilt, without assuming for a moment a self-reflexive posture and point, from the outset, to the question of time as one critical marker defining the condition of possibility of this conversation. As the unfaltering utterance “in times of coronavirus” came to populate most academic titles since the English publication of the book, one might be tempted to ask what remains of other times, when debt, financial crisis and austerity were used as the central markers of previous iterations of this phrase. Debt and Guilt begins with the assumption that","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49285293","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Intimate Burdens: Addictive Debt and Productive Guilt","authors":"Devin Singh","doi":"10.1080/1462317X.2022.2143142","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143142","url":null,"abstract":"In this work, Elettra Stimilli extends her inquiry into debt initiated in her first book The Debt of the Living (SUNY, 2017). Both are important works and make significant, original contributions to philosophical reflection on debt. Debt and Guilt is written in a slightly more accessible manner for a wider audience but still grapples with sophisticated and complex concepts, moving the conversation forward from the claims, insights, and interventions made in Debt of the Living. Readers who find Debt and Guilt generative will be well served by working through Debt of the Living as well. I here focus on just two of the many striking analyses and arguments made in the text. Stimilli draws our attention to the status of addictus in Roman law. She describes a fascinating set of declarations in the Twelve Tables stipulating that if a debtor fails to repay their creditor, they undergo addictio, declared by the law as bound to and at the mercy of the creditor. The addictus enters a liminal state, remaining both a free citizen and one who is enslaved and subject to their creditor, who may seize their property, sell them to reclaim what is owed, or even cut them into pieces and portion out their parts for a price. The term addictus has meanings ranging from being devoted or assigned to being handed over or betrayed, and of course is the precursor to our modern notion of addiction. We can sense something of that etymology here, with the image of the debtor being bound and attached to the creditor, in a troubling intimacy reminiscent of the attachments we have to our addictions. Addictions are a kind of obligation, a sense of indebtedness to a force that requires our attention and labor. In the history of its usage, addiction also carried a positive connotation as devotion. As the seventeenth century divine, Thomas Fuller, declared: “We sincerely addict ourselves to Almighty God.” The history of usage blurs the lines between bond, enslavement, and devotion. And while the implication here is that the debtor, as addictus, is addicted to their creditor, in reality it is reversed: the creditor is the one who needs the debtor, much as the master needs the slave, as Hegel emphasized. The creditor is the addict. The myth of Addictus tells the tale of a slave released from their debt obligation, who had become so accustomed to their chains that they did not remove them. Indebtedness","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46332489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Economic Theology of Debt","authors":"M. Dean","doi":"10.1080/1462317X.2022.2143136","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143136","url":null,"abstract":"The past decade has witnessed the formation of a paradigm that has been called, not without controversy, economic theology. It is found not only in continental political philosophy, but also in critical theory, sociology, history and cultural studies. It returns to and reanimates key sources in different disciplines, with particular reference to the achievement of the human sciences in the nineteenth and twentieth centuries, and defines a field of oscillation with political theology, itself named almost exactly a century ago by Carl Schmitt, who borrowed the term from Bakunin. Political theology was concerned with the foundation and deep legitimation in monotheistic traditions of the concepts of the modern state. Economic theology, by contrast, would focus on the sources of another and perhaps today more pervasive form of political metaphysics, one that would seek to neutralize such a state in the name of the freedom of the subject and the operations of the market, and its concomitant imagery of the system, of the network, and of economy itself. In this respect, economic theology would neither seek to overcome political theology nor to displace it, but to delineate a field together with it that would enable an understanding of the relations between economic practices and political power, the multiple forms of governing and the unities of law, state and sovereignty, and the shaping of the autonomous subject and forms of domination and legitimation. In so far as it would draw on the Christian tradition, economic theology would find keys in the genealogy of notions of oikonomia, providence and order, and within the redemptive narrative of the Church founded on the Trinity. If we adopt the language of contemporary critical theory, economic theology promises then to grasp the mutually constitutive but radically heterogeneous poles that define the operations of power within our contemporary societies: an economic-managerial one of government, sometimes extended to the biopolitical governance of life, and the juridicalinstitutional one of sovereignty, focused on law, the state and its legitimation. If both liberalism and post-structural critique sought to displace the latter pole of a transcendent and supreme authority, with immanent and multiple relations of power, the strength of economic theology was that it promised to make their interaction intelligible. And if French was the language of the immanentist turn against political philosophy and the language of sovereignty in the 1970s, which thus both prefigured and participated in the rise of the metaphysics of the network and self-management, the emergence of economic theology has definitely been written in Italian. In the Anglophone world, we","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42115238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Symposium on Elettra Stimilli’s Debt and Guilt: A Political Philosophy – Introduction","authors":"Arthur Bradley","doi":"10.1080/1462317X.2022.2143135","DOIUrl":"https://doi.org/10.1080/1462317X.2022.2143135","url":null,"abstract":"In the aftermath of more than a decade of “austerity”, we are today more indebted than ever: US public debt is estimated to rise to a level unseen sinceWorldWar II and national public debts within the Eurozone to increase by some 15-30% of GDP. To be sure, Elettra Stimilli’s Debt and Guilt: A Political Philosophy (which was first published as Debito e culpa in 2015 and now appears in Stefania Porcelli’s English translation with Bloomsbury’s Political Theologies series) predates the COVID-19 pandemic by a number of years, but its central thesis has hardly become less timely in 2022: “debt,” she writes, “is the model of contemporary existence” (7). Straddling the boundaries between political philosophy, economic theory, theology and anthropology – and negotiating between classic political theological signatures like Weber, Benjamin and Schmitt as well as more recent ones like Agamben, Lazzarato and Esposito – Stimilli’s labyrinthine book is her latest exploration of what she calls the “debt of the living [il debito del vivente]”. In returning to the ancient nexus of debt and guilt [schuld], Stimilli’s work not only reveals how debt is now built into the philosophical, psychic and religious structures of modern subjectivity but, more ambitiously, holds out the fragile possibility of the future redemption of this state of generalized indebtedness: a human Jubilee. To understand what is at stake in the recent economic history of the west – from the financial crash, through sovereign debt crises in the Eurozone, to widespread austerity programs – Stimilli’s book begins by returning to the classic anthropological relationship between the gift and exchange. By means of a brilliant re-reading of Mauss, Polanyi and Simmel, she not only argues that the gift “is at the origin of the real economic transition” (29) – which is also to say that our social relations precede our economic exchanges – but that the gift is itself the product of a certain promissory or fiduciary structure: what gives value to money is not any intrinsic value or utility it may possess but rather “an act of trust, or credit” between the two parties to the exchange (35). In uncovering what we might call the “religious” origins of money itself, Stimilli’s project thus reveals itself to be a reconstruction of Walter Benjamin’s “Capitalism as religion” project, almost exactly 100 years after the German thinker’s classic fragment. However, what Debt and Guilt really seeks to establish are the religious origins of that peculiarly modern iteration of finance capital called neoliberalism. It is neoliberalism, by extending the market paradigm to every domain of labor and life and financializing debt","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2022-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46779681","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}