Books on the topic 'Facade articulation'

The book examines how we make our thoughts clear to ourselves in the process of putting them into words. As philosophers and cognitive scientists have emphasized, articulating a thought can be astoundingly easy. We generally have no trouble expressing complex ideas that we have never considered before. But not always: a far less noted fact is that articulating a thought can sometimes be extremely hard. Our difficulties in articulating thoughts pervade many aspects of philosophical inquiry as well as many ordinary situations. We may face them in articulating an objection in a seminar, an insight into a movie, or a sudden realization about a friend. An important feature of these thoughts is that we often articulate them in order to find out what they are. In many cases, we would not bother articulating our thoughts if we already had this knowledge. Yet, when we find the right words, we can often immediately tell that they express our thought. So how do we manage to recognize the formulations of our thoughts, in the absence of prior knowledge of what we are thinking? And why is it that producing a public language formulation contributes in any way to the private undertaking of getting clear on our own thoughts?

The Umayyads, the first Islamic dynasty, ruled over the largest empire that the world had seen, stretching from Spain in the west to the Indus Valley and Central Asia in the east. They played a crucial rule in the articulation of the new religion of Islam during the seventh and eighth centuries, shaping its public face, artistic expressions, and the state apparatus that sustained it. The present volume brings together a collection of essays that bring new light to this crucial period of world history, with a focus on the ways in which Umayyad elites fashioned and projected their image and how these articulations, in turn, mirrored their times. These themes are approached through a wide variety of sources, from texts through art and archaeology to architecture, with new considerations of old questions and fresh material evidence that make the intersections and resonances between different fields of historical study come alive.

This chapter discusses the relation and differences between the legal concepts of shariʿa and fiqh and their implications for the reinterpretation and reform of specific legal rulings today by qualified American Muslim jurists and academic scholars through the process of ijtihad. It indicates some of the intra-Muslim debates concerning the purview of shariʿa, its objectives (maqasid al-shariʿa) and the particular challenges faced by the American Muslim community, which is situated within a larger secular non-Muslim polity. It then proceeds to discuss three American Muslim organizations—the Fiqh Council of North America, Karamah, and the Shura Council of the Women’s Initiative for Spirituality and Equality—and their seminal roles in spearheading innovative legal reasoning within scriptural and classical shar‘i parameters in the United States. Specific legal issues dealt with in this chapter include the articulation of a “jurisprudence of minorities” (fiqh al-aqalliyat), creation of egalitarian marriage contracts, and reinterpretation of the permissibility of adoption within Islamic law.

Conducting therapy with couples and families creates unique ethical considerations. During couple therapy and family therapy, therapists may encounter ethical difficulties when identifying the goals of treatment in the face of family members’ conflicting desires, deciding when to disclose information obtained privately from one client to other family members, and managing risk in order to maintain client safety. Therapists can minimize these ethical dilemmas by clearly articulating their policies both during consent procedures and throughout treatment. Additionally, therapists who work with couples and families must be mindful of their own values and competencies in order to engage in ethical practice.

This article articulates Regularity View of Causation (RVC) with an eye to two things: first, its conceptual development; second, its basic commitments and implications for what causation is. The article has chosen to present RVC in a way that respects its historical origins and unravels the steps of its articulation in the face of objections and criticism. It is important for the explication and defence of RVC to see it as a view of causation that emerged in a certain intellectual milieu. RVC has been developed as an attempt to remove efficiency from causation and hence, to view causation not as a productive relation but as a relation of dependence among discrete events. In particular, the thought that causation is regularity is meant to oppose metaphysical views of causation that posit powers or other kinds of entity that are supposed to enforce the regularities that there are in the world or to explain the alleged necessity that there is in causation.

This paper argues that to be omnipotent is to possess all the powers. This view accommodates the demands and insights of the literature on omnipotence quite well while overcoming difficulties faced by alternative accounts of omnipotence. At the same time, the account makes available equally attractive resolutions of two puzzles: one concerning the compatibility of omnipotence and perfect goodness and a second concerning the compatibility of perfect goodness and divine freedom. In the course of articulating solutions to these puzzles, novel suggestions are proposed about divine self-control and about how best to understand the principle of alternative possibilities, while engaging with relevant literature on topics such as the truth conditions of counterpossible conditionals, the neo-Aristotelian view of powers and dispositions, and the interpretation of so-called “Luther cases.”

"Aloha" is at once the most significant and the most misunderstood word in the Indigenous Hawaiian lexicon. For Kānaka Maoli people, the concept of "aloha" is a representation and articulation of their identity, despite its misappropriation and commandeering by non-Native audiences in the form of things like the "hula girl" of popular culture. Considering the way aloha is embodied, performed, and interpreted in Native Hawaiian literature, music, plays, dance, drag performance, and even ghost tours from the twentieth century to the present, Stephanie Nohelani Teves shows that misunderstanding of the concept by non-Native audiences has not prevented the Kānaka Maoli from using it to create and empower community and articulate its distinct Indigenous meaning. While Native Hawaiian artists, activists, scholars, and other performers have labored to educate diverse publics about the complexity of Indigenous Hawaiian identity, ongoing acts of violence against Indigenous communities have undermined these efforts. In this multidisciplinary work, Teves argues that Indigenous peoples must continue to embrace the performance of their identities in the face of this violence in order to challenge settler-colonialism and its efforts to contain and commodify Hawaiian Indigeneity.

Scientific realism has traditionally maintained that our best scientific theories can be regarded as more or less true and as representing the world as it is (more or less). However, one of our very best current theories—quantum mechanics—has famously resisted such a realist construal, threatening to undermine the realist stance altogether. The chapters in this volume carefully examine this tension and the reasons behind it, including the underdetermination generated by the multiplicity of formulations and interpretations of quantum physics, each presenting a different way the world could be. Authors in this volume offer a range of alternative ways forward: some suggest new articulations of realism, limiting our commitments in one way or another; others attempt to articulate a ‘third way’ between traditional forms of realism and antirealism, or are critical of such attempts. Still others argue that quantum theory itself should be reconceptualised, or at least alternative formulations should be considered in the hope of evading the problems faced by realism. And some examine the nature of these issues when moving beyond quantum mechanics to quantum field theory. Taken together they offer an exciting new set of perspectives on one of the most fundamental questions in the philosophy of modern physics: how can one be a realist about quantum theory, and what does this realism amount to?

The Play of Law in Modern British Theatre investigates the place and purpose of law in a range of modern dramatic settings and writings. Each chapter, which focusses on a particular area of law and the work of a particular playwright, illustrates the important role of theatre in articulating legal and political issues to a modern audience. The encompassing aspiration of The Play of Law in Modern British Theatre introduces the reader to a variety of genres in modern dramatic writing. From the ‘state of the nation’ plays of the 1980s and 1990s, to ‘verbatim’ and modern historical drama, to the calculated violence of ‘in-yer-face’, and associated expressions of radical and feminist theatre. Amongst those playwrights whose work is considered are David Hare, Richard Norton-Taylor, Caryl Churchill, Howard Brenton, Mike Bartlett, Sarah Kane, Bryony Lavery and Evan Placey. Along the way the reader is introduced to an equally wide range of areas of political and legal debate; from constitutional reform, to the present state of international law, to a variety of familiar controversies in associated areas of law, society, and gender.

This book reveals the unknown social and cultural history of copyright in China from the 1890s through the 1950s, a time of profound sociopolitical changes. It draws on a vast range of previously underutilized archival sources to show how copyright was received, appropriated, and practiced in China, within and beyond the legal institutions of the state. Contrary to common belief, copyright was not a problematic doctrine simply imposed on China by foreign powers with little regard for Chinese cultural and social traditions. Shifting the focus from the state legislation of copyright to the daily, on-the-ground negotiations among Chinese authors, publishers, and state agents, the book presents a more dynamic, nuanced picture of the encounter between Chinese and foreign ideas and customs. Developing multiple ways for articulating their understanding of copyright, Chinese authors, booksellers, and publishers played a crucial role in its growth and eventual institutionalization in China. These individuals enforced what they viewed as copyright to justify their profit, protect their books, and crack down on piracy in a changing knowledge economy. As China transitioned from a late imperial system to a modern state, booksellers and publishers created and maintained their own economic rules and regulations when faced with the absence of an effective legal framework. Exploring how copyright was transplanted, adopted, and practiced, the book demonstrates the pivotal roles of those who produce and circulate knowledge.

The Muhammad Avatāra: Salvation History, Translation, and the Making of Bengali Islam reveals the powerful role of vernacular translation in the Islamization of Bengal. Its focus is on the magnificent seventeenth-century Nabīvaṃśa of Saiyad Sultān, who lived in Arakanese-controlled Chittagong. Drawing upon the Arabo-Persian Tales of the Prophets genre, the Nabīvaṃśa (“Lineage of the Prophet”) retells the life of the Prophet Muhammad for the first time to Bengalis in their mother-tongue. This book delineates the challenges faced by the author in articulating the pre-eminence of Islam and its Arabian prophet in a land where multiple religious affiliations were common, and when Gauṛīya Vaiṣṇava missionary activity was at its zenith. Sultān played a pioneering role in setting into motion various lexical, literary, performative, theological, and, ultimately, ideological processes that led to the establishment of a distinctively Bengali Islam in east Bengal. At the heart of this transformation lay the persuasiveness of translation on a new Islamic frontier. The Nabīvaṃśa not only kindled a veritable translation movement of Arabo-Persian Islamic literature into Bangla, but established the grammar of creative translation that was to become canonical for this regional tradition. This text-critical study lays bare the sophisticated strategies of translation used by a prominent early modern Muslim Bengali intellectual to invite others to his faith.

This chapter considers an unlikely trio of groups who opposed the Evangelical Protestant mainstream in nineteenth-century America: the Unitarians, the Quakers, and the Shakers. Each had to navigate two different forms of dissent: the external and the internal. When deciding how best to revise or contradict the hegemonic forms of Protestantism, these groups had certain goals and methods for interacting with those outside their fellowship. In time, they each also had to face a more pernicious adversary, the second generation of dissenters that grew within their own ranks. While these disparate traditions may appear to have little in common, each body faced many of the same questions as they asserted their distinct form of external cultural and religious correction. When articulating a theological vision that went against the mainstream, they had to determine how to serve that particular vision in a culture that did not share their theological views. Some withdrew from contact with outsiders and used their enclaves as a way to practise and preserve their vision of orthodoxy and orthopraxy. On the other hand, there were groups that deliberately sought to model correct religion for others, and thereby hoped to transform other religious groups by disseminating their theological vision beyond the confines of any type of self-imposed seclusion. As the decades passed, though, both sorts of groups were surprised by the inevitable challenges to their founding orthodoxy from within their own membership. This dissent among dissenters was, of course, an outgrowth of the very impulse that stood behind the earlier establishment of the group. Subsequent generations of membership often failed to realize that belonging to a group of dissenters might require adherence to a detailed theological vision. This tension between founding theology and ongoing interpretation could leave a Dissenting group hierarchy in the awkward position of having to restrict innovation, an irony not lost on subsequent generations of members. This chapter asks how Unitarians, Shakers, and Quakers in nineteenth-century America addressed these two aspects of Dissent: external and internal. How did each group perceive their relationship to American culture and other more mainstream religious groups? How did they encounter and negotiate dissent from within their ranks? In each group there was an evolution over the course of the nineteenth century that complicates any interpretation of these multifaceted embodiments of Protestant Dissenting traditions in the United States.