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Books on the topic 'Affirmative Critique'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Ministry, Living Stream. Affirmation & critique. Anaheim, CA: Living Stream Ministry, 1996.

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2

Bolaños, Paolo A. On affirmation and becoming: A Deleuzian reading of Nietzsche's critique of nihilism. St. Catharines, Ont: Brock University, Dept. of Philosophy, 2005.

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3

Steyaert, Chris, and Pascal Dey. Social Entrepreneurship: An Affirmative Critique. Elgar Publishing Limited, Edward, 2018.

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4

Steyaert, Chris, and Pascal Dey. Social Entrepreneurship: An Affirmative Critique. Elgar Publishing Limited, Edward, 2018.

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Steyaert, Chris, and Pascal Dey. Social Entrepreneurship: An Affirmative Critique. Elgar Publishing Limited, Edward, 2019.

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6

Came, Daniel, ed. Nietzsche on Morality and the Affirmation of Life. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198728894.001.0001.

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At the core of Nietzsche’s famous critique of ‘morality’ lies the sweeping claim that morality is the primary source of a stance of ‘life-denial’, and hence an obstacle to the possibility of an affirmative stance towards life. Moral values, Nietzsche argues, are inimical to the affirmation of life, since they typically denigrate certain ineliminable features of the world and human existence (suffering, loss, impermanence, the body, instinctual desire). Other values, allegedly, are life-affirming because they cultivate or augment a life-affirming tendency. Nietzsche’s pervasive concern with undermining morality and fostering an affirmative attitude towards life are thus closely intertwined: he attacks morality because it underwrites a condemnation of life and seeks to supplant morality with an alternative, life-enhancing ethics of affirmation. This volume brings together a number of new essays by leading Nietzsche scholars to examine these centrally important and overlapping themes in Nietzsche’s philosophical enterprise.

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7

Defending Access: A Critique of Standards in Higher Education. Boynton/Cook, 1999.

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8

Wankhede, Asang. Affirmative Action for Economically Weaker Sections and Upper-Castes in Indian Constitutional Law: Context, Judicial Discourse, and Critique. Taylor & Francis Group, 2022.

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Wankhede, Asang. Affirmative Action for Economically Weaker Sections and Upper-Castes in Indian Constitutional Law: Context, Judicial Discourse, and Critique. Routledge, 2022.

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Wankhede, Asang. Affirmative Action for Economically Weaker Sections and Upper-Castes in Indian Constitutional Law: Context, Judicial Discourse, and Critique. Taylor & Francis Group, 2022.

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Wankhede, Asang. Affirmative Action for Economically Weaker Sections and Upper-Castes in Indian Constitutional Law: Context, Judicial Discourse, and Critique. Routledge, 2022.

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12

Wankhede, Asang. Affirmative Action for Economically Weaker Sections and Upper-Castes in Indian Constitutional Law: Context, Judicial Discourse, and Critique. Taylor & Francis Group, 2022.

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13

Devellennes, Charles. Positive Atheism. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474478434.001.0001.

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Atheism is mostly portrayed as a negative doctrine, as a reaction against theism, the denial of the existence of God, or as a critique of religious doctrine. This book argues that in the Enlightenment there was a considerable movement towards portraying atheism as a positive doctrine, as a set of affirmative beliefs and claims about the world that go well beyond the negative definition. By exploring four authors from the late seventeenth to the late eighteenth century, the book shows that there is an ethical and political message in the French Enlightenment that carves a place for atheism beyond its reactionary phase. Through the historical critique of Bayle, the affirmation of atheism of Meslier, the systematic ontology of d’Holbach and the dialogical structure of Diderot, atheism is shown to be a complex and evolving philosophy. By the eve of the French revolution, it is a republican, materialist and utilitarian philosophy that has been shaped by these early thinkers of atheism, one that has had a profound impact on subsequent political thought.

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14

Végsö, Roland. Worldlessness After Heidegger. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457613.001.0001.

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The book opens up a new debate in favour of abandoning the very idea of the world in both philosophy and politics. Beginning with a reconsideration of the Heideggerian critique of worldlessness, it traces the overlooked history of this concept in the works of Hannah Arendt, Sigmund Freud, Jacques Lacan, Jacques Derrida and Alain Badiou. This critical genealogy shows that the post-Heideggerian critique of the phenomenological tradition remained limited by its enduring investment in the category of the ‘world’. As a way out of this historical predicament, the book encourages us to create affirmative definitions of worldlessness.

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15

Beeston, Alix. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190690168.003.0001.

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Drawing on new work in the still–moving field, which offers an affirmative critique of the exchanges between the photographic and cinematographic image, this Introduction overhauls received narratives about the complex exchanges that exist between modern visual technologies and modernist writing. It moves across nineteenth- and twentieth-century photography history in arguing that photography is a sequential and grammatical art that denaturalizes the real through its silences, absences, and equivocations. In this, photography offers a compelling model for reading a composite mode of modernist writing that shares its intervallic aesthetic and narrative logic, and especially for reconceiving subject–object relations in that writing. This chapter introduces the trope of the woman-in-series, which stages the insurrectionary potential of the visible and invisible, silent and speaking subject in literary modernism.

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16

Plantinga, Carl. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867133.003.0014.

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The conclusion briefly summarizes the argument of Screen Stories: Emotion and the Ethics of Engagement. Stories on screens are rhetorically powerful in large part due to the emotions they elicit. The conclusion goes on to list ten tenets or features of an ethics of engagement that constitute an ethical response to that power. In addition to the claims about emotion, these tenets include an insistence on the consideration of mainstream stories on an individual basis, an affirmation of celebration and praise as well as critique, the avoidance of reductive “lumping” criticism, the claim that the immersive experience may also elicit critical thinking, an affirmation of possible ethical values other than critical thinking, the claim that attention to characters as moral agents is sometimes compatible with sociopolitical analysis, and an affirmation of the importance of form in the determination of ethical significance.

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17

Fraunhofer, Hedwig. Biopolitics, Materiality and Meaning in Modern European Drama. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474467438.001.0001.

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Mapping the -- not always chronological -- trajectory from representationalist-naturalist theatre (Strindberg, Sartre) to the theatre of the historical avant-garde (Brecht, Artaud), this book puts milestones of modernist theatre in conversation with new materialist, posthumanist philosophy and affect theory. Arguing that existing modernization theories have been unnecessarily one-sided, Biopolitics, Materiality and Meaning in Modern European Drama offers a rewriting of modernity that cuts across binary methodologies – nature and culture, mind and matter, epistemology and ontology, critique and affirmative writing, dramatic and postdramatic theatre. Going beyond the exclusive focus on questions of identity, representation and meaning on the one hand or materiality on the other hand, the book captures the complex material-discursive forces that have shaped modernity and modern theatre. In powerfully prescient readings of modern anxiety, contagion and performance, the volume specifically reworks the biopolitical, immunitarian exclusions that mark Western epistemology leading up to and beyond modernity’s totalitarian crisis point. The book reveals the performativity of theatre in its double sense -- as theatrical production and as the intra-activity of an open and dynamic system of relations between multiple human and more-than-human actants, energies, and affects. In modern theatre, public and private, human and more-than-human, materiality and meaning co-productively collapse in a common life.

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18

Cowan, Douglas E. New Religious Movements. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0008.

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New religious movements (NRMs), which are often popularly and pejoratively labeled “cults,” frequently become the sites for a multitude of conflicting emotions; they are cultural lightning rods as much for anger, shame, and guilt as for joy, excitement, and a sense of release and relief. Throughout NRM narratives, however, whether primary sources or secondary, whether affirmative accounts of one's affiliation and conversion or post-affiliation critiques of the group in question, two principal affective aspects emerge: emotional fulfillment and emotional abuse. As a heuristic framework to consider these more specific aspects of emotion in NRMs, this article uses the trajectory of participation suggested by David Bromley's affiliation-disaffiliation model. In particular, it examines the roles played by emotion and affect in the recruitment processes of different groups, focusing on affective enticement, affective coercion, and affective bonding. It also explores the link between affect and religious practices, the confirmation of religious beliefs, disaffiliation, and post-affiliation.

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19

Džalto, Davor. Anarchy and the Kingdom of God. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294381.001.0001.

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Anarchy and the Kingdom of God presents the reader with a unique critique of both traditional and contemporary political theologies that have rationalized and justified power structures and oppression of various kinds. The book advances an “anarchist” theological approach to the socio-political sphere, which is based on some of the basic presuppositions of Orthodox Christian anthropology and metaphysics. Developing a coherent critique of power structures and oppression, as one of the most prominent forces in human history, Davor Džalto advances human freedom as a foundational theological principle. Building on insights and arguments ranging from New Testament texts and Church Fathers, to modern religious and political thinkers such as Nikolai Berdyaev, Jacques Ellul, and Sheldon Wolin, Džalto contextualizes the political realm as primarily the realm of power, which is rooted in a specific logic of being. This logic, based on self-affirmation and the power dynamics of domination/submission, is confronted here with a different (eschatological) mode of existence based on freedom and love. Developing an “anarchist” political theology, the book offers a method for dealing with a variety of contemporary social and political issues. With a genuine theological approach to the issues of human freedom and power dynamics, the book enables a fresh re-examination of the problem of democracy and justice in the age of global (neoliberal) capitalism.

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20

Richardson, John. Nietzsche's Values. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190098230.001.0001.

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The book gives a uniquely comprehensive philosophical analysis of Nietzsche’s thinking. It shows how this thinking has its unifying focus on values: both the past and prevailing values that his psychologies and genealogies explain and the new values that he himself creates and defends. It maps, in detail, the argumentative structure of his thinking as it bears on this central topic. It argues that his ultimate ambition is to show how we can incorporate the truth about values into our own valuing—and that he is therefore more deeply committed to truth than often supposed. The book’s chapters examine twelve key concepts, each at the heart of a network of problems and ideas. A first group of concepts (value, life, drives, affects) treats the bodily valuing he attributes to our drives and affects; a second group (human, words, nihilism, freedom) treats the valuing we carry out in our deeply flawed conception of ourselves as moral agents; the third group (the Yes, self, creating, Dionysus) projects the values he offers as the lesson of his critiques—values centered on a universal affirmation expressed in the idea of eternal return. Each chapter organizes the rich complexity of Nietzsche’s thought on its topic and works to resolve contradictions, often by showing how he treats the concepts and problems as historical. The book synthesizes these detailed analyses into a systematic picture of his thought.

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