ARLISmatters podcast… Episode 02: Hey Dewey, what’s your problem?

After a leisurely hiatus our ARLISmatters podcast hosts Cassy and Alex have returned to the air.

In episode 02 they welcome their first guest, Viv Eades from Central Saint Martins Library. Looking in particular at Dewey classification Viv talks inclusivity (or the lack thereof) with our hosts, and what we might do to combat this.

Listen, enjoy, share, and comment. Because what’s better than two librarians sat in a room talking about classification? Three librarians sat in a room talking about classification.

Episodes are hosted on SoundCloud but linked to from the blog, so all you need to do to listen is click on the embedded play button in the image below. Alternatively follow us on SoundCloud too, and access and download all our episodes there.

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I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6)

We use stories to regulate our emotions and govern our behavior; use stories to provide the present we inhabit with a determinate point of reference – the desired future. The optimal “desired future” is not a state, however, but a process – the (intrinsically compelling) process of mediating between order and chaos; the process of the incarnation of Logos, which is the world-creating principle. Identification with this process, rather than with any of its determinate outcomes (that is, with any “idols” or fixed frames of reference or ideologies) ensures that emotion will stay optimally regulated – and action remain possible – no matter how the “environment” shifts, and no matter when. In consequence of such identification, respect for belief comes to take second place to respect for the process by which belief is generated.

Jordan B. Peterson, Maps of Meaning: The Architecture of Belief


Nature is that which has always been there.  This is the thinking of Heraclitus.  In his eyes, it has always been made up of the world (cosmos) as what “was, is and will be.”  This is to make Nature finite, to diminish its power.  Nature did not create itself, that is to say permanently structure itself into the world, but unceasingly and tirelessly builds itself and becomes finite by forming itself into a multiplicity of worlds.  This means that it breaks up into innumerable worlds that are not at all eternal, but are born and perish.  It is like a perpetual laboratory of endless and multiple trials because it is not only one order (cosmos) that is born of Nature, but all systems of the order are born of it at one time or another.

By his cosmology, Heraclitus is the ancestor of Plato’s followers.  However, by his panta rhei, “everything flows,” he is the prime example of all the philosophies of movement, from Montaigne to Bergson, before and after.  Furthermore, what is the Tao, according to Lao Tzu, but “perpetual mutability itself,” that is to say Heraclitus’s river?  Yet it must be added: with certain characteristics of Anaximander’s Phusis, because the “Path” (Tao), which is infinite in that it is unqualified, undetermined, and conceptually incomprehensible, is also the source and principle of birth and growth for individual beings: differentiating themselves and becoming finite, it thus deploys a generative force, Te – a word which is generally translated as “Virtue.”  Nothing prevents this “Virtue” from showing itself in innumerable worlds.

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