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1
Shi shi qiu shi yu wei wu bian zheng fa. Yinchuan Shi: Ningxia ren min chu ban she, 1985.
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2
Laitinen, Riitta. Order, Materiality, and Urban Space in the Early Modern Kingdom of Sweden. NL Amsterdam: Amsterdam University Press, 2017. http://dx.doi.org/10.5117/9789462981355.
Повний текст джерелаАнотація:
Our corporeality and immersion in the material world make us inherently spatial beings, and the fact that we all share everyday experiences in the global physical environment means that community is also spatial by nature. This book explores the relationship between the seventeenth-century townspeople of Turku, Sweden, and their urban surroundings. Riitta Laitinen offers a novel account of civil and social order in this early modern town, highlighting the central importance of materiality and spatiality and breaking down the dichotomy of public versus private life that has dominated traditional studies of the time period.
3
Levine, Joseph. The Q Factor. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.003.0009.
Повний текст джерелаАнотація:
In this paper I criticize the Chalmers–Jackson position on the commitments of Materialism from a new direction. Unlike my earlier critique, and that of Block and Stalnaker, I here accept for the sake of argument the overall neo-Fregean semantic project that Chalmers and Jackson employ to draw out the alleged a priori commitments of Materialism. Focusing on their response to Block and Stalnaker in The Philosophical Review, I argue that even granting them their semantic framework they beg the question against the (type B) Materialist. The crucial issue concerns whether, in demonstrating that macro-facts about water can be derived from the basic facts, it is legitimate to include phenomenal facts among the basic ones.
4
Forth, Christopher E., and Alison Leitch. Fat: Culture and Materiality. Bloomsbury Publishing Plc, 2014.
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5
Fat: Culture and Materiality. Bloomsbury Publishing Plc, 2014.
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6
Alter, Torin. Are There Brute Facts about Consciousness? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758600.003.0008.
Повний текст джерелаАнотація:
Anti-materialist arguments such as the knowledge argument, the conceivability argument, and the explanatory gap argument do not establish the existence of brute phenomenal facts about consciousness. First, those arguments work by exploiting specific features of the physical, which some nonphenomenal entities might lack. Even if the arguments establish an ontological gap between the physical and the phenomenal, they do not establish a gap between the nonphenomenal and the phenomenal. But they would have to establish such a gap to show that there are brute phenomenal facts. Second, the arguments do not rule out certain views on which there are no such facts. The chapter’s conclusion leaves open the possibility that combining the anti-materialist arguments with other considerations would establish the existence of brute phenomenal facts. However, whether that strategy can succeed is unclear. That and other considerations are used to support agnosticism about the existence of brute phenomenal facts.
7
Food, Festival and Religion: Materiality and Place in Italy. Bloomsbury Academic, 2018.
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8
Sauer, Michelle M., and Jenny C. Bledsoe, eds. The Materiality of Middle English Anchoritic Devotion. Amsterdam University Press, 2022. http://dx.doi.org/10.1017/9781641894883.
Повний текст джерелаАнотація:
Anchorites and their texts, such as <i>Ancrene Wisse</i>, have recently undergone a reevaluation based on material circumstances, not just theological import. The articles here address a variety of anchoritic or anchoritic-adjacent texts, encompassing guidance literature, hagiographies, miracle narratives, medical discourse, and mystic prose, and spanning in date from the eighth through the fourteenth centuries. Exploring reclusion and materiality, the collection addresses a series of overlapping themes, including the importance of touch, the limits of religious authority, and the role of the senses. Objects, metaphorical and real, embodied and spiritual, populate the pages. These categories are permeable, with flexible and porous boundaries, demonstrating the conflation of ideas, concepts, and manifestations in medieval materiality. In fact, the permeability of these categories demonstrates how materiality can reshape our approach to medieval texts. It leaves room for directions for future study, including the application of material analysis to previously unstudied objects, spaces, and literary artifacts.
9
Strawson, Galen. “But next …”: Personal Identity without Substantial Continuity. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161006.003.0013.
Повний текст джерелаАнотація:
This chapter examines the notion that personal identity or sameness of subject of experience across time doesn't require sameness of substance or substantial composition across time, any more than the diachronic continuity of an individual animal life requires sameness of substance or substantial composition. It begins with a discussion of materialism, one of John Locke's principal ideas in his discussion of personal identity, and especially the idea that one's whole psychological being—one's character, personality, memory, and so on—is wholly located in one's brain. It then considers Locke's claim that materialists can—must—allow full transmission of personal identity across complete change of substance, along with his attempt to block an argument from the taken-for-granted or nonnegotiable fact of personal responsibility on the Day of Judgment to the immateriality of thinking substance.
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Huneman, Philippe, and Charles T. Wolfe. Man-Machines and Embodiment. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0011.
Повний текст джерелаАнотація:
A common and enduring early modern intuition is that materialists reduce organisms in general and human beings in particular to automata. Wasn’t a famous book of the time (1748) entitled L’Homme-Machine? In fact, the machine is employed as an analogy, and there was a specifically materialist form of embodiment, in which the body is not reduced to an inanimate machine, but is conceived as an affective, flesh-and-blood entity. This paper discusses how mechanist and vitalist models of organism exist in a more complementary relation than hitherto imagined, with conceptions of embodiment resulting from experimental physiology. From La Mettrie to Bernard, mechanism, body and embodiment are constantly overlapping, modifying and overdetermining one another; embodiment came to be scientifically addressed under the successive figures of vie organique and then milieu intérieur, thereby overcoming the often lamented divide between scientific image and living experience.
11
Monstrous Ontologies: Politics Ethics Materiality. Vernon Art and Science Inc., 2021.
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12
Monstrous Ontologies: Politics Ethics Materiality. Wilmington, Delaware: Vernon Press, 2021.
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13
Chunyan, Ding. Contract Formation under Chinese Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808114.003.0002.
Повний текст джерелаАнотація:
This chapter discusses the law on contract formation in Chinese law which largely follows the UN Convention on Contracts for the International Sale of Goods and the UNIDROIT Principles of International Commercial Contracts. An objective approach is adopted in determining the parties’ intentions but exceptions are allowed where parties have not accurately expressed their true agreement, the contract is a sham, or one party’s intentional false expression is known to the other. For a contract to be binding, its ‘essential elements’ must be agreed (names of the parties, subject matter, and quantity); other terms may be agreed by the parties after the conclusion of the contract or, failing that, determination by the court. In reality, however, courts use soft laws and the nature of the contract, to augment what is required. A purported acceptance which makes a ‘non-material’ alteration to the content of the offer can bind the offeror unless the offeror timely rejects it, but there is little scope for non-materiality. Nevertheless, even a materially varied acceptance can bind if the original offeror’s performance amounts to acceptance where the usage of transaction or the express terms of the offer allows acceptance by conduct. Furthermore, courts show willingness to recognize an acceptance by conduct of performance beyond these two situations. There is no general requirement of form for a valid contract, although exceptionally, laws or administrative regulations may require writing or approval/registration. There is no general requirement of consideration; gratuitous contracts are enforceable. However, the latter attract far less legal force than onerous contracts. An offer is irrevocable only if it is an option or if the offeree reasonably believes the offer is irrevocable and has made preparations for the performance of the contract. An acceptance takes effect only when it arrives. A late acceptance that is not attributed to the offeree is ineffective unless the offeror gives timely notice of its intention to ratify the acceptance. Electronic means of communication are treated in the same way as paper-based communications with specific rules to determine the time and place of contract formation and the validity of electronic signature. Reliance-based pre-contractual liability may be imposed, on the basis of the requirement of good faith, in the circumstances including negotiating with no intention of concluding a contract, intentional concealment of material facts, or breach of confidentiality.
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Ferguson, Stephen C. Exploring the Matter of Race. Edited by Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.56.
Повний текст джерелаАнотація:
The biological fact of race and the social myth of racial inequality can be examined from a Marxist philosophical perspective. A materialist philosophical perspective on the social ontology of race, includes due consideration given to the material context of social relations of production and the State as an instrument of the ruling class. A Marxist analysis renders capitalism as context and determinate ground for the explanation of racism on a materialist basis. The result is that race and/or racism should not be posited theoretically as having an independent life and force of its own.
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Hyman, Wendy Beth. Impossible Desire and the Limits of Knowledge in Renaissance Poetry. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837510.001.0001.
Повний текст джерелаАнотація:
Impossible Desire and the Limits of Knowledge in Renaissance Poetry examines the limits of embodiment, knowledge, and representation at disregarded nexus: the erotic carpe diem poem in early modern England. These macabre seductions offer no compliments or promises, but instead focus on the lovers’ anticipated decline, and—quite stunningly given the Reformation context—humanity’s relegation not to a Christian afterlife but to a Marvellian “desert of vast Eternity.” In this way, a poetic trope whose classical form was an expression of pragmatic Epicureanism became, during the religious upheaval of the Reformation, an unlikely but effective vehicle for articulating religious doubt. Its ambitions were thus largely philosophical, and came to incorporate investigations into the nature of matter, time, and poetic representation. Renaissance seduction poetry invited their auditors to participate in a dangerous intellectual game, one whose primary interest was expanding the limits of knowledge. The book theorizes how Renaissance lyric’s own fragile relationship to materiality and time, and its self-conscious relationship to making, made it uniquely situated to conceptualize such “impossible” metaphysical and representational problems. Although attentive to poetics, Impossible Desire also challenges the commonplace view that the erotic invitation is exclusively a lyric mode. Carpe diem’s revival in post-Reformation Europe portends its radicalization, as debates between man and maid are dramatized in disputes between abstractions like chastity and material facts like death. Offered here is thus a theoretical reconsideration of the generic parameters and aspirations of the carpe diem trope, wherein questions about embodiment and knowledge are also investigations into the potentialities of literary form.
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Friedrichs, Werner, and Sebastian Hamm, eds. Zurück zu den Dingen! Nomos Verlagsgesellschaft mbH & Co. KG, 2020. http://dx.doi.org/10.5771/9783845298023.
Повний текст джерелаАнотація:
The objects which surround us are more significant than just being objects. They are interwoven within a network of practices, inscriptions, iconographies, references and constellations. Only by means of and together with objects do we become what we are. This fact is widely ignored when educational processes are didactically designed. Instead, political education is still based on a representative relationship which keeps objects at bay in a passive state. In this way, however, the constitution of political subjectivity in the network of social materiality—political education—remains confined to the concept of a purely cognitive development. To meet the challenges of our present time, political education should no longer be schematised within the framework of didactically prepared knowledge building. Political education also has to be contrived as a performative statement of democratic subjectivity in the network of social and political materiality. With contributions by Iris Clemens & Christian Heilig | Roger Häußling | Alfred Schäfer | Sören Torrau | Martin Repohl | Nikolaus Lehner | Simon Clemens & Marco Schmandt | Adrianna Hlukhovych | Hakan Gürses | Armin Scherb | Werner Friedrichs | Carsten Bünger & Kerstin Jergus | Gustav Roßler | David Salomon | Sönke Ahrens | Markus Gloe & Frederik Achatz | Moritz Frischkorn | Sven Rößler | Olaf Sanders | Kerstin Meißner | Nico Wangler
17
Wilson, Catherine. Kant and the Naturalistic Turn of 18th Century Philosophy. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192847928.001.0001.
Повний текст джерелаАнотація:
According to his own exposition, the chief targets of Kant’s critical philosophy were determinism, atheism, and materialism. These positions, a source of existential anxiety for his contemporaries, were associated with the eighteenth-century radical Enlightenment in Europe, whose representatives included Locke, La Mettrie, Buffon, Hume, Maupertuis, Holbach, Herder, and the Göttingen materialists. Appealing to the powers of nature and to empirical enquiry, these philosophers typically ridiculed academic metaphysics, rejected appeals to incorporeal substances, emphasized the animal-human continuum, grounded ethics and law in convention and utility, and challenged the legitimacy of worldly hierarchies and priestly authority. The present study focuses on Kant’s transcendental idealism and his theory of human nature. Reversing certain more familiar characterizations, it shows how the critical philosophy was intended to constitute a bulwark against a radical naturalism while leaving space for nonthreatening investigations in physics, chemistry, and the sciences of life. It substantiates earlier claims that Kant was, at best, a proponent of ‘moderate Enlightenment’, while offering a cleared pathway to comprehension through his famously complicated expositions. The reader is further encouraged to reflect critically on Kant’s philosophical relevance for us, given that our present concerns and anxieties are so different from his. The most progressive and humane positions, from our current perspective, with respect to scientific explanation, mind-body relations, altruism, economic and criminal justice, animals, women, warfare, non-Europeans, and evolution, were in fact held by Kant’s implied and declared opponents.
18
Pfaller, Robert. Little Gestures of Disappearance: Interpassivity and the Theory of Ritual. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474422925.003.0004.
Повний текст джерелаАнотація:
There is a recurrent remark in many anthropological studies concerning ritual: the more people believe (for instance in their religion), the less they appear willing to follow this very religion’s rituals. This hostility reveals a question proper to the theory of interpassivity: Is it possible that people suspect ritual not to express their inner beliefs, but rather to replace them? Is ritual a vicarious agent that renders inner conviction superfluous? Do we have to conclude for cultural history in general that which Freud did for fetishism, namely: that the colourful materiality of the ritual and its objects is, in fact, the symptom of an abandoned belief?
19
Bouteneff, Peter C., Jeffers Engelhardt, and Robert Saler, eds. Arvo Pärt. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823289752.001.0001.
Повний текст джерелаАнотація:
Scholarly writing on the music of Arvo Pärt is situated primarily in the fields of musicology, cultural and media studies, and, more recently, in terms of theology/spirituality. Arvo Pärt: Sounding the Sacred focuses on the representational dimensions of Pärt’s music (including the trope of silence), writing and listening past the fact that its storied effects and affects are carried first and foremost as vibrations through air, impressing themselves on the human body. In response, this ambitiously interdisciplinary volume asks: What of sound and materiality as embodiments of the sacred, as historically specific artifacts, and as elements of creation deeply linked to the human sensorium in Pärt studies? In taking up these questions, the book “de-Platonizes” Pärt studies by demystifying the notion of a single “Pärt sound.” It offers innovative, critical analyses of the historical contexts of Pärt’s experimentation, medievalism, and diverse creative work; it re-sounds the acoustic, theological, and representational grounds of silence in Pärt’s music; it listens with critical openness to the intersections of theology, sacred texts, and spirituality in Pärt’s music; and it positions sensing, performing bodies at the center of musical experience. Building on the conventional score-, biography-, and media-based approaches, this volume reframes Pärt studies around the materiality of sound, its sacredness, and its embodied resonances within secular spaces.
20
Cefalu, Paul. Afterword. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808718.003.0008.
Повний текст джерелаАнотація:
The Afterword reviews the ways in which the features of Johannine devotion described throughout the book help to legitimate the revisionist argument that Reformed theology did not contribute to a decline in sacramental metaphysics or the disenchantment of the world. The chapter underscores the ways in which Johannine theology paradoxically testifies to divine presence through the Incarnation, despite the fact that Johannine theology does not uphold the materiality of the Eucharist and comparable rites. In addition, the chapter emphasizes the importance of acknowledging the mediated or qualified mysticism of the Johannine writings as against an ecstatic vision-mysticism. Because John’s high Christology assumes that only the Son can capably witness the beatific vision, earthbound penitents dwell in God only through the route of Christ.
21
Ezra, Elizabeth, and Catherine Wheatley, eds. Shoe Reels. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474451406.001.0001.
Повний текст джерелаАнотація:
Shoe Reels examines the special relationship between shoes and cinema. The book considers the narrative and aesthetic functions of shoes, asking why they are so memorable, and what their wider cultural resonance might be. Written by experts from a range of disciplines, including film and television studies, philosophy, history, and fashion, this collection covers cinema from its origins to the present day, and spans a global range of films from the United States, Europe, Africa and Asia. Besides protecting the feet, shoes contribute to the performance of gender; they indicate aspects of personality, sexuality, race, ethnicity and social class; and they serve as tools of seduction. As objects designed for the body, shoes also affirm the materiality of individual bodies and the endurance of the human body itself when physical presence has been progressively de-emphasised, first with the advent of technical reproducibility (printing, photography, cinema, radio and the like), and now with the rise of digital technology in the virtual era. The very materiality of shoes—the fact that they are things—is what makes them ripe for analysis. Shoes humanise, setting people apart from non-human animals, but they can also serve to dehumanise. Objects par excellence of hyper-consumption, shoes are situated at the crossroads of sexual fetishism and commodity fetishism. Shoes are clearly more than just good to wear, then: to paraphrase Claude Lévi-Strauss, they are also good to think.
22
Rey, Terry. Pierre Bourdieu and the Study of Religion. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.13.
Повний текст джерелаАнотація:
Although Pierre Bourdieu ranks among the most influential social theorists of all time, scholars of religion have generally been reluctant to employ his work, surely in part because he was an avowed materialist who harbored some measure of disdain for religion and spirituality, which he nonetheless thought to be important “social facts.” Over the last 20 years or so, however, this has been changing, with an increasing number of scholars fruitfully mining Bourdieu’s extraordinary oeuvre to orient their studies of religion, arguably one of the most important of all social forces. This chapter provides a summary of Bourdieu’s own theorization of religion, followed by a review of seven recent books that expertly engage Bourdieu in the study of various forms of religion, toward demonstrating Bourdieu’s utility and limitations for religious studies and related fields.
23
Morris, Pam. Mrs Dalloway: The Spirit of Religion was Abroad. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419130.003.0003.
Повний текст джерелаАнотація:
In Mrs Dalloway, Woolf’s hostility to an idealist consensus, elevating revered abstractions above material reality, focuses upon the use of religious, nationalist and scientific rhetoric to subordinate those perceived as troublesome. Idealists of various kinds, in the text, illustrate the dangerous madness that results when vision disconnects from facts. What these many idealists desire is order and disciplined bodies, an agenda veiled by a spirit of religion. The text is structured upon recurrent references to cars and flowers, things that, in Bruno Latour’s phrase, act as ‘gatherings’, conjoining substantive social forces. So, cars, in the 1920s, point to the inception of ‘Fordism’, the imposition of a radical new regime of industrial discipline. Innovations in horticultural productivity and plant breeding offered ‘scientific’ authority to eugenics as a means of engineering an idealised national identity. Only a materialist perspective, Woolf suggests, can challenge the visionary madness that licenses conscription of fleshly life.
24
Heyer, Andreas, ed. Der lange Weg zur Revolution. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783748923701.
Повний текст джерелаАнотація:
As the only representative of the generation of the French Enlightenment around 1750, Denis Diderot developed a cast-iron theory of revolution. This intellectual, who is still known today as the editor of the ‘Encyclopédie’ and an author of several novels, also developed a political philosophy, which, starting from questions of epistemology and the theory of democracy, developed numerous facets: atheism, materialism, criticism of absolutism, and so on. In this volume, the 10 authors trace various aspects of these processes, illuminating the contexts in which Diderot’s thought became permanently radicalised—until the positivization of the American Revolution. With contributions by Christine Abbt, Andreas Heyer, Nikolas Immer, Till Kinzel, Christiane Landgrebe, Hans-Jürgen Lüsebrink, Urs Marti-Brander, Volker Mueller, Peter Seyferth and Damien Tricoire.
25
Hernes, Tor. Organization and Time. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192894380.001.0001.
Повний текст джерелаАнотація:
Observed through a temporal lens, organizational life fluctuates among moments of instantaneity, enduring continuity, and imagination of distant times. This movement stems from the fact that actors are continually faced with multiple intersecting temporalities, obliging them to make choices about what to do in the present, how to understand the past they emerge from, and how to stake out a possible future. Although scholars have widely recognized actors’multitemporal reality, it remains to be more fully theorized into an integrative framework. In this book, Tor Hernes takes up this challenge by combining foundational ideas from philosophy, sociology, and organization theory into an integrative theoretical framework of organizational time. Based on a review of the literature, his definition of time includes four dimensions: experience, events, resource, and practice. He provides examples of how these four dimensions evolve through mutual interplay and how they are underpinned by what he calls narrative trajectory. He then discusses implications for key topics in organizational research, including materiality, leadership and continuity and change. Organization and Time is for scholars and advanced students of organization studies, management studies, technology studies, and sociology.
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Gorham, Geoffrey. Hobbes’s Embodied God. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0008.
Повний текст джерелаАнотація:
17th-century natural philosophy placed God directly at the foundations of both the Cartesian and the Newtonian programs in physics. But Hobbes’s somewhat neglected “corporeal deity”—derived from the ancient Stoics—offered at least as compelling a conception of God’s immanent relation to the world as Descartes or Newton. While undeniably heterodox, Hobbes’s embodied God possessed the traditional divine attributes, including infinity, omnipotence, omniscience, and simplicity. Furthermore, the corporeal God solved an important problem at the foundation of Hobbesian physics: accounting for the origin of motion and diversity. Given the rise of deism and materialism in France and England at the turn of the eighteenth century, one might have expected a welcome reception for Hobbes’s corporeal deity (which was certainly well known). But in fact even radical authors like Toland—an avowed pantheist—rejected the corporeal god doctrine.
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Boyle, Deborah. Cavendish’s Atomism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190234805.003.0003.
Повний текст джерелаАнотація:
Making sense of Cavendish’s natural philosophy is complicated by the fact that her earliest work in natural philosophy presents an atomistic theory, which she very quickly seemed to repudiate in favor of her later vitalist materialism. This chapter examines Cavendish’s atomism, situating it in the context of seventeenth-century atomism and mechanism. Focusing on the question of how she thinks order and regularities arise within an atomistic framework, the chapter argues that Cavendish’s atomistic poems do not describe her atoms as working together as an organized system; each atom possesses its own inherent principle of motion, and sometimes they work together, but sometimes they do not. The chapter ends with a discussion of whether Cavendish actually endorsed atomism as a scientific theory (arguing that she did not) and why she had good reason to explicitly repudiate it in her subsequent works.
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Morris, Pam. The Waves: Blasphemy of Laughter and Criticism. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419130.003.0005.
Повний текст джерелаАнотація:
The Waves enacts an immense widening of the scale of the perceptible from intestines and nerve endings to the movement of tides and seasons. Continuous with this comprehensive view of the physical world, the politics of the novel centres upon the fact of embodiment as the human condition and upon the determining disciplinary effects of that bodily being. The novel constitutes an extended palimpsest of Lucretius’ poem, De Rerum Natura. Like Lucretius, Woolf’s materialist aim is to denounce false systems of cultural belief but equally to contrast that conscripted social order with a poetic, empirical vision of the physical universe – hence the two-part structure of her novel. By associating her text with the work of a prestigious, but blasphemous, classical writer, Woolf challenges male, idealist definitions of culture and civilization that underpin gender, class and imperialist oppression.
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Page, Tara. Placemaking. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474428774.001.0001.
Повний текст джерелаАнотація:
‘Where are you from?’ This question often refers to someone’s birthplace, childhood home or a place that holds significance. The location that is offered in response to this question is more than a means of orientation; it is a lived place that has complex meanings that identify and are learned. The significance of place and belonging to our lives is often overlooked, yet it is key to understanding who we are, both individually and collectively. Through embodied and material practice research, underpinned with theories of new materialism, Tara Page enables us to learn and understand how our ways of knowing, making and learning place are entangled with embodied and materials pedagogies. This creative and multi-dimensional assemblage brings together the global with the local, practice with theory and demonstrates the complex pedagogy between bodies, places and everyday social relations of power revealing that placemaking is the very experiential fact of our existence but is also a necessary one.
30
John, King. Mr. King's Apology; or, a Reply to his Calumniators. The Subjects Treated, and Facts Stated, Will be Found Materially to Concern Every Person who Resides in a Great Metropolis. Sixth Edition. Gale ECCO, Print Editions, 2018.
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31
Mirsepassi, Ali. The Discovery of Iran. Stanford University Press, 2021. http://dx.doi.org/10.11126/stanford/9781503629141.001.0001.
Повний текст джерелаАнотація:
This book examines the history of Iranian nationalism afresh through the life and work of Taghi Arani, the founder of Iran's first Marxist journal, Donya. In his quest to imagine a future for Iran open to the scientific riches of the modern world and the historical diversity of its own people, Arani combined Marxist materialism and a cosmopolitan ethics of progress. He sought to reconcile Iran to its post-Islamic past, rejected by Persian purists and romanticized by their traditionalist counterparts, while orienting its present toward the modern West in all its complex and conflicting facets. As the book shows, Arani's cosmopolitanism complicates the conventional wisdom that racial exclusivism was an insoluble feature of twentieth-century Iranian nationalism. In cultural spaces like Donya, Arani and his contemporaries engaged vibrant debates about national identity, history, and Iran's place in the modern world. In exploring Arani's short but remarkable life and writings, the book challenges the image of Interwar Iran as dominated by the Pahlavi state to uncover fertile intellectual spaces in which civic nationalism flourished.
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Jacob, Margaret C. The Secular Enlightenment. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691161327.001.0001.
Повний текст джерелаАнотація:
This is a panoramic account of the radical ways that life began to change for ordinary people in the age of Locke, Voltaire, and Rousseau. In this book, familiar Enlightenment figures share places with voices that have remained largely unheard until now, from freethinkers and freemasons to French materialists, anticlerical Catholics, pantheists, pornographers, readers, and travelers. The book reveals how this newly secular outlook was not a wholesale rejection of Christianity but rather a new mental space in which to encounter the world on its own terms. It takes readers from London and Amsterdam to Berlin, Vienna, Turin, and Naples, drawing on rare archival materials to show how ideas central to the emergence of secular democracy touched all facets of daily life. Human frailties once attributed to sin were now viewed through the lens of the newly conceived social sciences. People entered churches not to pray but to admire the architecture, and spent their Sunday mornings reading a newspaper or even a risqué book. The secular-minded pursued their own temporal and commercial well-being without concern for the life hereafter, regarding their successes as the rewards for their actions, their failures as the result of blind economic forces.
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Morgan Wortham, Simon. Something (or Nothing) to be Scared of: Meillassoux, Klein, Kristeva. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0008.
Повний текст джерелаАнотація:
This chapter explores the work of Quentin Meillassoux, the thinker perhaps most associated with the recent speculative-materialist turn in continental thought. Meillassoux argues that post-Kantian philosophy succumbs to a principle of correlation between thinking and being, wherein the one cannot be contemplated outside of the other. This chapter focuses on Meillassoux’s argument about the necessity of contingency as something not to be confused with a probabilistic idea of chance, one that might condemn us to perpetual fearfulness. While the possibility of such trepidation is supposedly overcome by Meillassouxian thought, the fact that it is far from prevalent among or endorsed by even the strongest correlationists invites us to reconsider its perhaps ambivalent and divided resources, prompting us to ask whether they may indeed be reduced to an image of oppositional difference. This suggestion is developed through the work of Melanie Klein. Moreover, the chapter observes that the ‘unreason’ (that which cannot be correlated as such) which accompanies the flight from so-called correlationism may not simply lead in the direction of science, as Meillassoux suggests. For with the demise of correlation, as Julie Kristeva pointed out long ago, we also risk a descent into psychosis.
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Morgan Wortham, Simon. Fear of the Open: Resistances of the Public Sphere. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0009.
Повний текст джерелаАнотація:
This chapter explores the theme of the ‘outside’, and the fears, desires, drives and indeed drift it seems to inspire, in order to raise the question of agoraphobia in a number of contexts. In particular, agoraphobia is not only about recoil or retreat from public spaces: surprisingly enough, an abiding fear of the ‘open’ may in fact generate the conditions of possibility for a democratically-oriented public sphere, however fragile and contradictory they may be. Agoraphobic fear of the space of the public square, whether crowded or comparatively empty, can produce inconsistent effects, provoking reactionary paranoia as well as inspiring political dissent. But if the appeal to the ‘rational ground’ of a public sphere is at least in part based upon agoraphobic, crowd-fearing impulses, its evocation of reason and duty is exceeded and resisted by a notion of Levinasian responsibility that has been described in terms of an ‘ethical agoraphobia’. If the ‘ethical agoraphobia’ of Levinasian responsibility entails a step into the ‘open’ that cannot simply be faced fearlessly, then this surely prompts critique of recent speculative materialism as in want of an object to be scared of.
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Berry, Craig. Pensions Imperilled. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198782834.001.0001.
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Private pensions provision in the United Kingdom is in crisis—but it is not the crisis often depicted in political and popular discourses. While population ageing has affected traditional pensions practice, the imperilment of pensions is due in fact to the incompatibility of pensions provision’s peculiar temporality with the financialization of the wider economy. This book offers a political economy perspective on the development of private pensions, focusing specifically on how policy elites have sought to respond to perceived crises of demographic change, undersaving, and fund deficits, and in doing so absorbed imperatives to subject individuals to a market-led regime under the influence of neoliberal ideology. This terrain is explored through chapters on the historical and comparative context of UK pensions provision, the demise of collectivist provision, the rise of pensions individualization (and the state’s role as facilitator and regulator in this regard), and the financial and economic context in which pensions provision operates. The book offers an original understanding of the unique temporality and materiality of pensions provision, as a set of mechanisms for coping with generational change and forecast failures in capitalist economies. Accordingly, it also offers a nuanced account of pensions statecraft, challenging a tendency in the existing literature to focus on the boundary between state and market, rather than how the pensions market operates (and the state’s role in this). The book ends by outlining a coherent and radical programme of progressive pensions reform, steeped in the author’s experience as a policy practitioner.
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Smith, Justin E. H., ed. Embodiment. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.001.0001.
Повний текст джерелаАнотація:
Embodiment—defined as having, being in, or being associated with a body—is a feature of the existence of many entities, perhaps even of all entities. Why entities should find themselves in this condition is the central concern of the present volume. The problem includes, but also goes beyond, the philosophical problem of body: that is, what the essence of a body is, and how, if at all, it differs from matter. On some understandings there may exist bodies, such as stones or asteroids, that are not the bodies of any particular subjects. To speak of embodiment by contrast is always to speak of a subject that variously inhabits, or captains, or is coextensive with, or even is imprisoned within, a body. The subject may in the end be identical to, or an emergent product of, the body. That is, a materialist account of embodied subjects may be the correct one. But insofar as there is a philosophical problem of embodiment, the identity of the embodied subject with the body stands in need of an argument and cannot simply be assumed. The reasons, nature, and consequences of the embodiment of subjects as conceived in the long history of philosophy in Europe as well as in the broader Mediterranean region and in South and East Asia, with forays into religion, art, medicine, and other domains of culture, form the focus of these essays. More precisely, the contributors to this volume shine light on a number of questions that have driven reflection on embodiment throughout the history of philosophy. What is the historical and conceptual relationship between the idea of embodiment and the idea of subjecthood? Am I who I am principally in virtue of the fact that I have the body I have? Relatedly, what is the relationship of embodiment to being and to individuality? Is embodiment a necessary condition of being? Of being an individual? What are the theological dimensions of embodiment? To what extent has the concept of embodiment been deployed in the history of philosophy to contrast the created world with the state of existence enjoyed by God? What are the normative dimensions of theories of embodiment? To what extent is the problem of embodiment a distinctly western preoccupation? Is it the result of a particular local and contingent history, or does it impose itself as a universal problem, wherever and whenever human beings begin to reflect on the conditions of their existence? Ultimately, to what extent can natural science help us to resolve philosophical questions about embodiment, many of which are vastly older than the particular scientific research programs we now believe to hold the greatest promise for revealing to us the bodily basis, or the ultimate physical causes, of who we really are?
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Academe Master Baiter: An Academic Book. North Carolina, USA: Pattern Books, 2018.
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Academe Master Baiter: An Academic Book. Independently Published, 2020.
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