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Books on the topic 'Enactive knowledge'

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Author: Grafiati

Published: 9 March 2023

Last updated: 10 March 2023

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1

Gert, Buelens, ed. Enacting history in Henry James: Narrative, power, and ethics. New York: Cambridge University Press, 1997.

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2

Enacting Englishness in the Victorian period: Colonialism and the politics of performance. Aldershot, Hants, England: Ashgate, 2007.

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3

Halpin, Harry. Solving the Frame Problem Socially. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198801764.003.0014.

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The question of how technology impacts the existing forms of epistemology and forms a new kind of socially extended epistemology deserves a thorough philosophical investigation. Traditionally, epistemology has been bound to a vision of knowledge as internal beliefs justified via logical inference. This view was externalized by artificial intelligence research into knowledge representation. Yet historically this form of research has failed, with knowledge representation being unable to cope with the Frame Problem: How to capture a changing and fluid world in a formal system that can be mechanized? Today, people use search engines, tagging, and social media to leave an enactive “social trail” through the vast amount of information, creating new kinds of distributed and extended knowledge that challenges traditional theories of epistemology. This shaping of the epistemic environment allows humans to socially solve the Frame Problem and extend the bounds of knowledge via technological means.

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4

Solomonova, Elizaveta. Sleep Paralysis. Edited by Kalina Christoff and Kieran C. R. Fox. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190464745.013.20.

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Sleep paralysis is an experience of being temporarily unable to move or talk during the transitional periods between sleep and wakefulness: at sleep onset or upon awakening. The feeling of paralysis may be accompanied by a variety of vivid and intense sensory experiences, including mentation in visual, auditory, and tactile modalities, as well as a distinct feeling of presence. This chapter discusses a variety of sleep paralysis experiences from the perspective of enactive cognition and cultural neurophenomenology. Current knowledge of neurophysiology and associated conditions is presented, and some techniques for coping with sleep paralysis are proposed. As an experience characterized by a hybrid state of dreaming and waking, sleep paralysis offers a unique window into phenomenology of spontaneous thought in sleep.

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5

Kozak, Mariusz. Enacting Musical Time. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190080204.001.0001.

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What is musical time? Where is it manifested? How does it show up in our experience, and how do we capture it in our analyses? Enacting Musical Time offers several answers to these questions by considering musical time as the form of the listener’s interaction with music. Building on evidence from music theory, phenomenology, cognitive science, and social anthropology, the book develops a philosophical and critical argument that musical time is created by the moving bodies of participants engaged in musical activities. The central thesis is that musical time describes the form of a specific kind of interaction between musical sounds and a situated, embodied listener. This musical time emerges when the listener enacts his or her implicit kinesthetic knowledge about “how music goes”—knowledge expressed in the entire spectrum of behavior, from deliberate inactivity, through the simple action of tapping one’s foot in synchrony with the beat, to dancing in a way that engages the whole body. This idea is explored in the context of recent Western classical art music, where composers create temporal experiences that might feel unfamiliar or idiosyncratic, that blur the line between spectatorship and participation, and even challenge conventional notions of musical form. Basing the discussion on the phenomenology of Merleau-Ponty, and on the ecological psychology of J. J. Gibson, the volume examines different aspects of musical structure through the lens of embodied cognition and what phenomenologists call “lived time,” or time as it shows up in human lives.

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6

MacDonald, Angela M. Enacting global citizenship education: Teacher subject-matter knowledge and pedagogy. 2007.

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7

Langley, Ann, Jörgen Sandberg, Haridimos Tsoukas, and Linda Rouleau. Skillful Performance: Enacting Capabilities, Knowledge, Competence, and Expertise in Organizations. Oxford University Press, 2017.

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8

Bleeker, Maaike. (Re)enacting Thinking in Movement. Edited by Mark Franko. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199314201.013.23.

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This chapter demonstrates the potential of Robin Collingwood’s understanding of sharing thoughts in terms of reenactment for an understanding of reenactment in dance as a rethinking of artistic thought. Reenacting these thoughts is not a matter of (an attempt at) redoing the thinking process of the choreographers who created these dances, but of grasping the logic of thought embodied in the dance. Furthermore, this chapter shows how Collingwood’s understanding of reenactment is relevant to transformations in modes of engaging with information made possible by new media technology. These developments highlight aspects of corporeal performance that previously went unnoticed. Reenactments in dance provide a perspective on what is involved in performing these modes of engaging with information provided by media, while also gesturing toward implications in relation to the understanding of what it means to share thoughts, to grasp an idea, and to transmit knowledge.

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9

Buelens, Gert. Enacting History in Henry James: Narrative, Power, and Ethics. Cambridge University Press, 2010.

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10

Buelens, Gert. Enacting History in Henry James: Narrative, Power, and Ethics. Cambridge University Press, 2009.

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11

Buelens, Gert. Enacting History in Henry James: Narrative, Power, and Ethics. Cambridge University Press, 2011.

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12

Poon, Angelia. Enacting Englishness in the Victorian Period: Colonialism and the Politics of Performance. Taylor & Francis Group, 2016.

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13

Poon, Angelia. Enacting Englishness in the Victorian Period: Colonialism and the Politics of Performance. Taylor & Francis Group, 2017.

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14

Poon, Angelia. Enacting Englishness in the Victorian Period: Colonialism and the Politics of Performance. Taylor & Francis Group, 2017.

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15

Holt, Robin. Paris. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199671458.003.0002.

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The earliest story of judgment comes in the Iliad with the Judgment of Paris and the ensuing Trojan Wars. The chapter suggests we have concealed important insights from this story, so enamoured have we become with an understanding of history configured through substantiated evidence. The Iliad resists the logic of entailment and proof, and instead delights in an ordinary world in which myth, event, character, and things cohere and contrast with little overall coherence. In such a world without much in the way of subjects and objects envisaging strategy as enacting a plan seems futile. Despite understanding ourselves differently now, as subjects in whom knowledge resides, the world of the Iliad still resonates. Perhaps in spite of our knowledge, we seem no closer to a settled condition of control than those immersed in the Trojan War.

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16

Ncube, Caroline B. Three Centuries and Counting. Edited by Rochelle Dreyfuss and Justine Pila. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198758457.013.21.

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This chapter provides a historical account of the development of intellectual property (IP) law on the African continent, and how IP systems and their transposed legislation displaced existing knowledge governance systems. It discusses how the entrenched primarily extractor-biased IP system in the post-TRIPs era led to a compliance confidence crisis in which ill-equipped African states were overwhelmed by the political dynamics that led to a compliance overdrive manifested in developing countries and least-developed countries (LDCs) enacting provisions they were not required to enact under prevailing transitional periods. In this context, it canvasses the continent’s attempt to leverage fully TRIPS flexibilities, and discusses the current continental IP system. It briefly considers the protection of traditional knowledge and plant varieties as exemplars of aspects of IP that are critical to the continent due to the nature of the primacy of a traditional way of life for a significant portion of its population.

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17

Wolterstorff, Nicholas. Does God know what we say to God? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198805380.003.0012.

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When Christians address God in the course of enacting some liturgy, they take for granted that God can listen to what they say to God—that is, that God can grasp what they say. This chapter addresses the question whether the claim that God can listen is compatible with a central component of traditional philosophical theology, namely, that God is a se. Of all the classical theologians, it was Aquinas who worked hardest at explaining how God’s aseity is compatible with God’s knowledge of “singulars.” After an extended discussion of Aquinas’s proposal, the conclusion is drawn that the doctrine of divine aseity is not in fact compatible with the claim that God can listen to what we say to God. One has to choose between a central claim of traditional philosophical theology and what is taken for granted when liturgical participants address God.

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18

Newman, Judith H. The Hodayot and the Formative Process of Performing Scripture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190212216.003.0005.

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This chapter evaluates the Qumran Hodayot (Thanksgiving Hymns) in the manuscript 1QHa. Although the poems never entered anyone’s Bible, they nonetheless exhibit many of the dynamics seen in other texts that become scripture. Certain psalms within the collection are connected to the Maskil, the principal leader of the Yaḥad movement who claims possession of the divine spirit. The Maskil confesses esoteric knowledge reflecting a sectarian interpretation of scripture. The Maskil is called to prostrate himself like Moses, thus enacting an intercessory role for the community. The revelatory claims of the Maskil serve to sacralize the text. The youngest and most refined scroll of hodayot, 1QHa is scripture-like in the refined character of the manuscript. The intimate and intricate relationship between liturgy and scriptural interpretation, wisdom and prophecy, and their mediation by a leader cannot be separated from a consideration of the continuing performed enactment of the hodayot.

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19

Zehfuss, Maja. War and the Politics of Ethics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807995.001.0001.

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Contemporary Western war is represented as enacting the West’s ability and responsibility to help make the world a better place for others, in particular to protect them from oppression and serious human rights abuses. That is, war has become permissible again, indeed even required, as ethical war. At the same time, however, Western war kills and destroys. This creates a paradox: Western war risks killing those it proposes to protect. This book examines how we have responded to this dilemma and challenges the vision of ethical war itself. That is, it explores how the commitment to ethics shapes the practice of war and indeed how practices come, in turn, to shape what is considered ethical in war. The book closely examines particular practices of warfare, such as targeting, the use of cultural knowledge, and ethics training for soldiers. What emerges is that instead of constraining violence, the commitment to ethics enables and enhances it. The book argues that the production of ethical war relies on an impossible but obscured separation between ethics and politics, that is, a problematic politics of ethics, and reflects on the need to make decisions at the limit of ethics.

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20

Levinson, Marjorie. Thinking Through Poetry. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810315.001.0001.

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This is a work of and about literary criticism. Its title signals a contribution to debates about reading. We think “through”—“by means of,” “with”—poems, sympathetically elaborating their surfaces. We “think through” poems to their end—solving a problem, getting to their roots. And we “think through” to “go beyond,” in a philosophical, speculative criticism to which the poem carries us. All three meanings of “through” are in play throughout. The subtitle applies “field” first to Romantic studies—offering new readings of canonical British Romantic poems to address contemporary topics (depth vs. surface, formalism’s return, materialism, theory vs. history of lyric), and narrating, enacting, and conceptualizing the arc of the field’s scholarship since the 1980s. Examples are drawn especially from Wordsworth, but also from Coleridge and, for Romanticism’s afterlife, from Stevens. In addition, “field” indicates the shift during that time-span from a unitary to a field-concept of form, a concept that synthesizes form and history, privileges analytic scale, and displaces entity (text) by “relation” as object of investigation. Connecting early 19th-century intellectual trends to antecedents in Spinoza and related 20th/21st-century revolutions in the postclassical sciences, the book introduces new models to literary study. Unlike accounts of science’s influence on literature, or various “literature + X” approaches (literature and ecology, literature and cognitive science), it constructs its object in a way cognate with work in non-humanities disciplines, thus highlighting a certain unity to knowledge. The claim is that literary critics can renew understanding of their own field by studying the thinking of certain scientific communities.

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