A SCHOLARLY BOOK REPOSITORY
Charting a provocative and original direction, editors Bruce A. Arrigo and Christopher R. Williams couple theoretically oriented chapters with those centered on application and case study. In doing so, they develop an insightful, sensible, and accessible approach for a philosophical criminology in step with the political and economic challenges of the twenty-first century. Revealing the ways in which philosophical conceits inform prevailing conceptions of crime, Philosophy, Crime, and Criminology is required reading for any serious student or scholar concerned with crime and its impact on society and in our lives.
Ten years ago Philosophy in the Classroom, by Lipman, Sharp, and Oscanyan, hailed the emergence of philosophy as a novel, although in some ways highly traditional, elementary school discipline. In this sequel, Matthew Lipman examines the impact that elementary school philosophy has had, and may yet have, upon the process of education. Going beyond his earlier work to describe the contribution that training in philosophy can make in the teaching of values, he shows the applications of ethics in civics education and the ways in which aesthetics can be incorporated into areas of the curriculum related to the development of creativity.
Making reference to the contemporary educational scene, Lipman compares the K-12 Philosophy for Children curriculum to the many unsatisfactory solutions being offered in our current drive for educational excellence. He addresses the relationship of elementary school philosophy to educational reform in the areas of science, language, social studies, and writing. And he shows how philosophy can be instrumental in the difficult task of teaching values to children while avoiding both ideological indoctrination and mindless relativism.
Modern theories of meaning usually culminate in a critique of science. This book presents a study of human intelligence beginning with a semantic theory and leading into a critique of music.
By implication it sets up a theory of all the arts; the transference of its basic concepts to other arts than music is not developed, but it is sketched, mainly in the chapter on artistic import. Thoughtful readers of the original edition discovered these far-reaching ideas quickly enough as the career of the book shows: it is as applicable to literature, art and music as to the field of philosophy itself.
The topics it deals with are many: language, sacrament, myth, music, abstraction, fact, knowledge--to name only the main ones. But through them all goes the principal theme, symbolic transformation as the essential activity of human minds. This central idea, emphasizing as it does the notion of symbolism, brings Mrs. Langer's book into line with the prevailing interest in semantics. All profound issues of our age seem to center around the basic concepts of symbolism and meaning. The formative, creative, articulating power of symbols is the tonic chord which thinkers of all schools and many diverse fields are unmistakably striking; the surprising, far-reaching implications of this new fundamental conception constitute what Mrs. Langer has called "philosophy in a new key."
Mrs. Langer's book brings the discussion of symbolism into a wider general use than criticism of word meaning. Her volume is vigorous, effective, and well written and will appeal to everyone interested in the contemporary problems of philosophy.
Hilary Putnam’s unceasing self-criticism has led to the frequent changes of mind he is famous for, but his thinking is also marked by considerable continuity. A simultaneous interest in science and ethics—unusual in the current climate of contention—has long characterized his thought. In Philosophy in an Age of Science, Putnam collects his papers for publication—his first volume in almost two decades.
Mario De Caro and David Macarthur’s introduction identifies central themes to help the reader negotiate between Putnam past and Putnam present: his critique of logical positivism; his enduring aspiration to be realist about rational normativity; his anti-essentialism about a range of central philosophical notions; his reconciliation of the scientific worldview and the humanistic tradition; and his movement from reductive scientific naturalism to liberal naturalism. Putnam returns here to some of his first enthusiasms in philosophy, such as logic, mathematics, and quantum mechanics. The reader is given a glimpse, too, of ideas currently in development on the subject of perception.
Putnam’s work, contributing to a broad range of philosophical inquiry, has been said to represent a “history of recent philosophy in outline.” Here it also delineates a possible future.
The essays gathered here each examine vital aspects of Plato’s many methods, considering his dialogues in relation to Thucydides and Homer, narrative strategies and medical practice, images and metaphors. They offer surprising new research into such much-studied works as The Republic as well as revealing views of lesser-known dialogues like the Cratylus and Philebus. With reference to thinkers such as Heidegger, Gadamer, and Sartre, the authors place the Platonic dialogues in an illuminating historical context. Together, their essays should reinvigorate the scholarly examination of the way Plato’s dialogues “work”—and should prompt a reconsideration of how the form of Plato’s philosophical writing bears on the Platonic conception of philosophy.
This is a textbook for teachers that demonstrates how philosophical thinking can be used in teaching children. It begins with the assumption that what is taught in schools is not (and should not be) subject matter but rather ways of thinking. The main point is that the classroom should be converted into a community of inquiry, and that one can begin doing that with children. Based on the curriculum that Matt Lipman has developed at the Institute for the Advancement of Philosophy for Children, which he heads, this book describes the curriculum and explains its use. The text is self-contained, however.
This revision is thorough-going and incorporates new chapters, as well as new material in old chapters. Part One focuses on the need of educational change and the importance of philosophical inquiry in developing new approaches. Part Two discusses curriculum and teaching methodology, including teacher behavior conducive to helping children. Part Three deals with developing logic skills and moral judgment. It concludes with a chapter on the sorts of philosophical themes pertinent to ethical inquiry for children: the right and the fair, perfect and right, free will and determinism, change and growth, truth, caring, standards and rules, thinking and thinking for oneself. Education, in this sense, is not a matter of dispensing information; it is the process of assisting in the growth of the whole individual.
This collection of essays by American philosopher Alain Locke (1885-1954) makes readily available for the first time his important writings on cultural pluralism, value relativism, and critical relativism. As a black philosopher early in this century, Locke was a pioneer: having earned both undergraduate and doctoral degrees at Harvard, he was a Rhodes scholar at Oxford, studied at the University of Berlin, and chaired the Philosophy Department at Howard University for almost four decades. He was perhaps best known as a leading figure in the Harlem Renaissance.
Locke’s works in philosophy—many previously unpublished—conceptually frame the Harlem Renaissance and New Negro movement and provide an Afro-American critique of pragmatism and value absolutism, and also offer a view of identity, communicative competency, and contextualism. In addition, his major works on the nature of race, race relations, and the role of race-conscious literature are presented to demonstrate the application of his philosophy. Locke’s commentaries on the major philosophers of his day, including James, Royce, Santayana, Perry, and Ehrenfels help tell the story of his relationship to his former teachers and his theoretical affinities.
In his substantial Introduction and interpretive concluding chapter, Leonard Harris describes Locke’s life, evaluates his role as an American philosopher and theoretician of the Harlem Renaissance, situates him in the pragmatist tradition, and outlines his affinities with modern deconstructionist ideas. A chronology of the philosopher’s life and bibliography of his works are also provided. Although much has been written about Alain Locke, this is the first book to focus on his philosophical contributions.
Cowley and his contributors show that while philosophers have seemed uninterested in autobiography, they have actually long been preoccupied with many of its conceptual elements, issues such as the nature of the self, the problems of interpretation and understanding, the paradoxes of self-deception, and the meaning and narrative structure of human life. But rarely have philosophers brought these together into an overarching question about what it means to tell one’s life story or understand another’s. Tackling these questions, the contributors explore the relationship between autobiography and literature; between story-telling, knowledge, and agency; and between the past and the present, along the way engaging such issues as autobiographical ethics and the duty of writing. The result bridges long-standing debates and illuminates fascinating new philosophical and literary issues.
Lars Svendsen brings together observations from philosophy, literature, psychology, theology, and popular culture, examining boredom's pre-Romantic manifestations in medieval torpor, philosophical musings on boredom from Pascal to Nietzsche, and modern explorations into alienation and transgression by twentieth-century artists from Beckett to Warhol. A witty and entertaining account of our dullest moments and most maddening days, A Philosophy of Boredom will appeal to anyone curious to know what lies beneath the overwhelming inertia of inactivity.
So many questions, such an imagination, endless speculation: the child seems to be a natural philosopher--until the ripe old age of eight or nine, when the spirit of inquiry mysteriously fades. What happened? Was it something we did--or didn't do? Was the child truly the philosophical being he once seemed? Gareth Matthews takes up these concerns in The Philosophy of Childhood, a searching account of children's philosophical potential and of childhood as an area of philosophical inquiry. Seeking a philosophy that represents the range and depth of children's inquisitive minds, Matthews explores both how children think and how we, as adults, think about them.
Adult preconceptions about the mental life of children tend to discourage a child's philosophical bent, Matthews suggests, and he probes the sources of these limiting assumptions: restrictive notions of maturation and conceptual development; possible lapses in episodic memory; the experience of identity and growth as "successive selves," which separate us from our own childhoods. By exposing the underpinnings of our adult views of childhood, Matthews, a philosopher and longtime advocate of children's rights, clears the way for recognizing the philosophy of childhood as a legitimate field of inquiry. He then conducts us through various influential models for understanding what it is to be a child, from the theory that individual development recapitulates the development of the human species to accounts of moral and cognitive development, including Piaget's revolutionary model.
The metaphysics of playdough, the authenticity of children's art, the effects of divorce and intimations of mortality on a child--all have a place in Matthews's rich discussion of the philosophical nature of childhood. His book will prompt us to reconsider the distinctions we make about development and the competencies of mind, and what we lose by denying childhood its full philosophical breadth.
Much of what passes for political philosophy in our day is merely politicized philosophical concepts, a distinction author Bernard Flynn underscores as he describes the development of Lefort's truly political philosophy—its ideas formed in response to his own political experience and to the work of certain major figures within the tradition of political thought. Beginning with Lefort's most important single work, his book on Machiavelli, Flynn presents the philosopher's conceptions of politics, modernity, and interpretation in the context within which they took shape. He then draws on a wide variety of Lefort's works to explicate his notions of premodern and modern democracy in which totalitarianism, in Lefort's singular and highly influential theory, is identified as a permanent problem of modernity.
A valuable exposition of one of the most important Continental philosophers of the post-World War II period, Flynn's book is itself a noteworthy work of interpretive philosophy, pursuing the ideas and issues addressed by Lefort to a point of unparalleled clarity and depth.
Crises abound—so many that it can be easy to lose perspective. In A Philosophy of Crisis, Miguel de Beistegui traces the intellectual development of ideas about crisis and identifies four distinct forms a crisis might take: crises of deviation, exception, contradiction, and extinction. Drawing on a range of examples (from economic crises to social uprisings, pandemics, and ecological devastation) and discourses (from ancient medicine to legal theory, political economy, philosophy, the earth sciences, and ecocriticism), A Philosophy of Crisis offers new conceptual tools for both understanding and avoiding the dangers of our crisis-saturated time.
As participants in material culture, we not only produce things and dispose of them, but we also engage with them practically, aesthetically, and morally. Everything, in essence, comes back to dirt and waste. Ranging through subjects and times, from Heraclitus of Ephesus to the Renaissance (via Heidegger and Mary Douglas), from the hygienic products of modernity to abject art, Lagerspetz constantly questions current thinking on all subjects most foul. Proposing a new view of dirt based on our physical engagement with the world, A Philosophy of Dirt is essential reading for all students of philosophy and for anyone who’s felt soiled—and wants to know why.
A hard chair. An embarrassing conversation. A mosquito bite. All these provoke in us a sense of discomfort, whether an irksome sensation or an experience of unpleasantness. While we normally define “discomfort” simply as a lack of comfort, it is unclear which came first—comfort or the lack of it.
Digging through early and non-Western philosophy, Gay Watson uncovers a rich history of emptiness. She travels from Buddhism, Taoism, and religious mysticism to the contemporary world of philosophy, science, and art practice. Though most Western philosophies are concerned with substance and foundation, she finds that the twentieth century has seen a resurgence of emptiness and offers reasons why such an apparently unappealing concept has attracted modern musicians, artists, and scientists, as well as preeminent thinkers throughout the ages. Probing the idea of how a life without foundation might be lived—and why a person might choose this path—A Philosophy of Emptiness links these concepts to contemporary ideas of meditation and the mind, presenting a rich and intriguing take on the concept of emptiness and the history of thought.
Svendsen delves into science, politics, sociology, and literature to explore the nature of fear. He examines the biology behind the emotion, from the neuroscience underlying our “fight or flight” instinct to how fear induces us to take irrational actions in our attempts to minimize risk. The book then turns to the political and social realms, investigating the role of fear in the philosophies of Machiavelli and Hobbes, the rise of the modern “risk society,” and how fear has eroded social trust. Entertainment such as the television show “Fear Factor,” competition in extreme sports, and the political use of fear in the ongoing “War on Terror” all come under Svendsen’s probing gaze, as he investigates whether we can ever disentangle ourselves from the continual state of alarm that defines our age.
Svendsen ultimately argues for the possibility of a brighter, less fearful future that is marked by a triumph of humanist optimism. An incisive and thought-provoking meditation, A Philosophy of Fear pulls back the curtain that shrouds dangers imagined and real, forcing us to confront our fears and why we hold to them.
A Philosophy of Freedom questions how we can successfully create meaningful lives when we are estranged from the very concept of freedom. Svendsen tackles such issues as the nature of free agency and the possibility of freedom in a universe governed by natural laws. He concludes that the true definition of personal freedom is first and foremost the liberty to devote yourself to what really matters to you—to realize the true value of the life you are living. Drawing on the fascinating debates around the possibility of freedom and its limits within society, this comprehensive investigation provides an accessible and insightful overview that will appeal to academics and general readers alike.
University in 1909-10, called “An Introduction to English Grammar.”
It is the connected presentation of Jespersen's views of the general
principles of grammar based on years of studying various languages
through both direct observation of living speech and written and
printed documents.
“[The Philosophy of Grammar and Analytic Syntax] set
forth the most extensive and original theory of universal grammar
prior to the work of Chomsky and other generative grammarians of the
last thirty years.”—Arne Juul and Hans F. Nielsen, in Otto
Jespersen: Facets of His Life and Work
“Besides being one of the most perceptive observers and original
thinkers that the field of linguistics has ever known, Jespersen was
also one of its most entertaining writers, and reading The
Philosophy of Grammar is fun. Read it, enjoy it.”—James D.
McCawley, from the Introduction
Otto Jespersen (1860-1943), an authority on the growth and structure
of language, was the Chair of the English Department at the University
of Copenhagen. Among his many works are A Modern English
Grammar and Analytic Syntax, the latter published by the
University of Chicago Press.
This landmark two-volume translation from Russian of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity marks the first appearance in English of any of the works of Russian philosopher Ivan Aleksandrovich Il’in (Ilyin). Originally published in 1918, on the eve of the Russian civil war, Il'in's commentary on Hegel marked both an apogee of Russian Silver Age philosophy and a significant manifestation of the resurgence of interest in Hegel that began in the early twentieth century.
A. F. Losev accurately observed in the same year it appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.” Some Hegel scholars may know this work through the abridged translation into German that Il’in produced himself in 1946. However, that edition omitted most of the original volume two. Noted Hegel scholar Philip T. Grier’s edition—with an introduction setting Il’in’s work in its proper historical, cultural, and philosophical contexts and annotation throughout—represents the first opportunity for non-Russian-speaking readers to acquaint themselves with the full scope of Il’in’s still provocative interpretation of Hegel.
Volume 1 is "The Doctrine of God." Volume 2 is "The Doctrine of Humanity."
The publication of volume 2 of Philip T. Grier’s translation of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity completes the first appearance in English of any of the works of Russian philosopher I. A. Il’in (Ilyin).
Most of the contents of volume 2 will be unknown even to those who have read the 1946 German version prepared by Il’in, because in that version he omitted eight of the original ten chapters. These omitted chapters provide an extended reflection on the central categories of Hegel’s moral, legal, and political philosophies, as well as of the philosophy of history. The topics examined are, in order: freedom, humanity, will, right, morality, ethical life, personhood and its virtue, and the state. Contained within these chapters are some notably insightful expositions of core doctrines in Hegel’s philosophy.
Il’in’s colleague A. F. Losev accurately observed in the same year the text first appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.”
In this book Lars Svendsen embarks on a profound exploration of the nature of hope, asking what exactly hope is and how it differs from related phenomena such as wishful thinking. He argues that hope is rooted in the ability to shape one’s future, crucial for a society built on freedom instead of fear. Svendsen highlights hope’s vital role in giving life meaning, and its intimate connection to identity. He shows that, while hope cannot magically transform the world, it can empower individuals to focus on achievable goals rather than pressing challenges.
Ultimately, A Philosophy of Hope demonstrates the capacity of hope to propel both individuals and the world in a positive direction.
Improvisation is usually either lionized as an ecstatic experience of being in the moment or disparaged as the thoughtless recycling of clichés. Eschewing both of these orthodoxies, The Philosophy of Improvisation ranges across the arts—from music to theater, dance to comedy—and considers the improvised dimension of philosophy itself in order to elaborate an innovative concept of improvisation.
Gary Peters turns to many of the major thinkers within continental philosophy—including Heidegger, Nietzsche, Adorno, Kant, Benjamin, and Deleuze—offering readings of their reflections on improvisation and exploring improvisational elements within their thinking. Peters’s wry, humorous style offers an antidote to the frequently overheated celebration of freedom and community that characterizes most writing on the subject. Expanding the field of what counts as improvisation, The Philosophy of Improvisation will be welcomed by anyone striving to comprehend the creative process.
Amazingly, no one ever seems to have looked at Jesus as a philosopher, or his teaching as philosophy. Yet no one in history has ever had a more radically new philosophy, or made more of a difference to philosophy, than Jesus. He divided all human history into two, into "B.C." and "A.D."; and the history of philosophy is crucial to human history, since philosophy is crucial to man; so how could He not also divide philosophy?
This book (1) looks at Jesus as a complete human being (as well as divine), therefore also as a philosopher; (2) looks at philosophy as Jesus' pre-modern contemporaries did, as a wisdom, a world-view, and a way of life rather than as a super-science (Descartes, Hegel) or as a servant-science (Hobbes, Hume); and (3) looks at philosophy in light of Jesus rather than at Jesus in light of philosophy. It explores the consequences of Etienne Gilson's point that when St. John brought Christianity and Greek philosophy into contact and identified the Messiah the Jews had most deeply sought with the logos that the Greeks had most deeply sought, nothing happened to Christ but something happened to the logos.
This book explores the most radical revolution in the history of philosophy, the differences Jesus made to metaphysics (the philosophy of being), to epistemology (the philosophy of knowing), to anthropology (the philosophy of man), and to philosophical ethics and politics.
And, besides, it has the greatest ending of any philosophy book in a century.
Contents
Introduction 1: Who Is It For?
Introduction 2: How Is Jesus a Philosopher?
Introduction 3: What Are the Four Great Questions of Philosophy?
I. Jesus’ Metaphysics (What is real?)
* Jesus’ Jewish Metaphysics
* Jesus’ New Name for God
* The Metaphysics of Love
* The Moral Consequences of Metaphysics
* Sanctity as the Key to Ontology
* The Metaphysics of “I AM”
II. Jesus’ Epistemology (How do we know what is real?)
III. Jesus’ Anthropology (Who are we who know what is real?)
IV. Jesus’ Ethics (What should we be to be more real?)
* Christian Personalism: Seeing “Jesus only”
* Jesus and Legalism
* Jesus and Relativism
* Jesus and the Secret of Moral Success
* Jesus and Sex
* Jesus and Social Ethics: Solidarity
* Jesus and Politics: Is He Left or Right?
Conclusion
Index
Peter Kreeft, Professor of Philosophy at Boston College, is author of over forty books, including two from St. Augustine’s Press, Socratic Logic and The Sea Within.
This edition combines in one book the two volumes previously published separately. Volume 1, "The Structure of Experience," contains essays on metaphysics, the logic of inquiry, the problem of knowledge, and value theory. In volume 2, "The Lived Experience," Dewey's writings on pedagogy, ethics, the aesthetics of the "live creature," politics, and the philosophy of culture are presented. McDermott has prefaced each essay with a helpful explanatory note and has written an excellent general introduction to the anthology.
Living holds us between two places. It expresses what is most elementary—to be alive—and the absoluteness of our aspiration—finally living! But could we desire anything other than to live? In The Philosophy of Living, François Jullien meditates on Far Eastern thought and philosophy to analyze concepts that can be folded into a complete philosophy of living, including the idea of the moment, the ambiguity of the in-between, and what he calls the “transparency of morning.” Jullien here develops a strategy of living that goes beyond morality and dwells in the space between health and spirituality.
Drawing on the latest research in philosophy, psychology, and the social sciences, A Philosophy of Loneliness explores the different kinds of loneliness and examines the psychological and social characteristics that dispose people to them. Svendsen looks at the importance of friendship and love, and he examines how loneliness can impact our quality of life and affect our physical and mental health. In a provocative move, he also argues that the main problem in our modern society is not that we have too much loneliness but rather too little solitude, and he looks to those moments when our loneliness can actually tell us profound things about ourselves and our place in the world. The result is a fascinating book about a complex and deeply meaningful part of our very being.
From popular philosopher Lars Svendsen, this book is a comprehensive investigation of lying in everyday life. What exactly is a lie, Svendsen asks, and how does lying differ from related phenomena, such as “bullshit” or being truthful? Svendsen also investigates the ethics of lying—why is lying almost always morally wrong, and why is lying to one’s friends especially bad? The book concludes by looking at lying in politics, from Plato’s theory of the “noble lie” to the Big Lie of Donald Trump.
As phrases like “fake news” and “alternative facts” permeate our feeds, Svendsen’s conclusion is perhaps a surprising one: that, even though we all occasionally lie, we are for the most part trustworthy. Trusting others makes one vulnerable, and we will all be duped from time to time. But all things considered, Svendsen contends, truthfulness and vulnerability are preferable to living in a constant state of distrust.
In this illuminating collection, Charles Parsons surveys the contributions of philosophers and mathematicians who shaped the philosophy of mathematics over the course of the past century.
Parsons begins with a discussion of the Kantian legacy in the work of L. E. J. Brouwer, David Hilbert, and Paul Bernays, shedding light on how Bernays revised his philosophy after his collaboration with Hilbert. He considers Hermann Weyl’s idea of a “vicious circle” in the foundations of mathematics, a radical claim that elicited many challenges. Turning to Kurt Gödel, whose incompleteness theorem transformed debate on the foundations of mathematics and brought mathematical logic to maturity, Parsons discusses his essay on Bertrand Russell’s mathematical logic—Gödel’s first mature philosophical statement and an avowal of his Platonistic view.
Philosophy of Mathematics in the Twentieth Century insightfully treats the contributions of figures the author knew personally: W. V. Quine, Hilary Putnam, Hao Wang, and William Tait. Quine’s early work on ontology is explored, as is his nominalistic view of predication and his use of the genetic method of explanation in the late work The Roots of Reference. Parsons attempts to tease out Putnam’s views on existence and ontology, especially in relation to logic and mathematics. Wang’s contributions to subjects ranging from the concept of set, minds, and machines to the interpretation of Gödel are examined, as are Tait’s axiomatic conception of mathematics, his minimalist realism, and his thoughts on historical figures.
This volume of Reiner Schürmann’s lectures unpacks Nietzsche’s ambivalence towards Kant, in particular positioning Nietzsche’s claim to have brought an end to German idealism against the backdrop of the Kantian transcendental-critical tradition. Rather than simply compare the two philosophers, Schürmann’s lectures help us to understand the consequences Nietzsche derived from Kantian concepts, as well as the wider horizon within which Nietzsche’s ideas arose and can best be shown to apply. According to Schürmann’s trenchant reading: if Nietzsche was indeed “fatal” to Western philosophy, as he claimed, he was so in large part because of the Kantian transcendental thinking from which he inherited the very elements and tools of his criticism.
“Living involves being exposed to pain every second—not necessarily as an insistent reality, but always as a possibility,” writes Arne Vetlesen in A Philosophy of Pain, a thought-provoking look at an inevitable and essential aspect of the human condition. Here, Vetlesen addresses pain in many forms, including the pain inflicted during torture; the pain suffered in disease; the pain accompanying anxiety, grief, and depression; and the pain brought by violence. He examines the dual nature of pain: how we attempt to avoid it as much as possible in our daily lives, and yet conversely, we obtain a thrill from seeking it.
Vetlesen’s analysis of pain is revealing, plumbing the very center of many of our most intense and complicated emotions. He looks at pain within different arenas of modern life such as family and work, and he specifically probes at a very common modern phenomenon, the idea of pushing oneself to the limit. Engaging throughout with the ideas of thinkers such as Søren Kierkegaard, Sigmund Freud, Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, Max Horkheimer, Theodor Adorno, Alice Miller, Susan Sontag, and Melanie Klein, A Philosophy of Pain asks which came first, thinking or feeling, and explores the concept and possibility of empathy.
Vetlesen offers an original and insightful perspective on something that all of us suffer and endure—from a sprained ankle to a broken heart. Although pain is in itself unpleasant, our ability to feel it reminds us that we are alive.
The Philosophy of Parochialism is Radomir Konstantinović’s (1928–2011) most celebrated and reviled book. First published in Belgrade as Filosofija palanke in 1969, it attracted keen attention and controversy through its unsparing critique of Serbian and any other nationalism in Yugoslavia and beyond. The book was prophetic, seeming to anticipate not only the bloody disintegration of Yugoslavia in the 1990s, but also the totalitarian turn in politics across the globe in the first decades of the new century. With this translation, English-speaking audiences can at last discover one of the most original writers of eastern European late modernism, and gain an important and original perspective into contemporary politics and culture in the West and beyond. This is a book that seems to age in reverse, as its meanings become deeper and more universal with the passage of time.
Konstantinović’sbookresists easy classification, mixing classical, Montaigne-like essay, prose poetry, novel, and literary history. The word “philosophy” in the book’s title refers to the solitary activity of reflection and critical thinking, and is also paradoxical: according to the author, a defining characteristic of parochialism is precisely its intolerance toward this kind of self-reflexivity. In Konstantinović’s analysis, parochialism is not a simply a characteristic of a geographical region or a cultural, political, and historical formation—these are all just manifestations of the parochial spirit as the spirit of insularity. His book illuminates the current moment, in which insularity undergirds not only ethnic and national divisions, but also dictates the very structure of everyday life, and where individuals can easily find themselves locked in an echo chamber of social media. The Philosophy of Parochialism can help us understand better not only the dead ends of ethnic nationalism and other atavistic ideologies, but also of those cultural forces such as digital technologies that have been built on the promise of overcoming those ideologies.
Stuart Sim starts with the proposition that pessimists simply have a more realistic world view. Tracing how pessimism has developed over time and exploring its multifaceted nature, he shows that many thinkers throughout history—including philosophers, theologians, authors, artists, and even scientists—have been pessimists at heart, challenging us to face up to the desperations that define human existence. Spanning cultures and moving across eras, he assembles a grand discourse of pessimism. Ultimately he offers the provocative argument that pessimism should be cultivated and vigorously defended as one of our most useful and ever-relevant dispositions.
For the last half century, the philosophical debates over punishment have been deadlocked at two schools of thought: Utilitarianism and Retributivism. In his introduction, Koritansky provides an overview of the stymied debate by analyzing H. L. A. Hart’s argument for a philosophy unifying the theories of Utilitarianism and Retributivism. While Koritansky allows that both theories have contributed substantially to the contemporary understanding of punishment, he points out that Hart’s lack of success in combining these theories proves that both are less than ideal. From this starting point, Koritansky urges transcendence from these two theories in order to respond to new developments and circumstances surrounding the enactment of punishment today.
Conveniently divided into three sections, the book explores pagan and Christian premodern thought; early modern thought, culminating in chapters on Kant and classic Utilitarianism; and postmodern thought as exemplified in the theories of Nietzsche and Foucault. In all, the essays probe the work of Plato, Saint Augustine, Saint Thomas Aquinas, Thomas Hobbes, Immanuel Kant, Cesere Beccaria, Jeremy Bentham, John Stuart Mill, Friedrich Nietzsche, and Michel Foucault.
These essays devoted to the philosophy of punishment from the perspective of political thought delve deep into key contributions from thinkers of all eras to help further debates on punishment, provide the history of political thought in order to trace changes and effects on future theories, as well as expose the roots of the two prevailing schools of thought. This collection will engage all social scientists interested in the issue of punishment and energize the ongoing debate surrounding this complex issue.
Authoritative and accessible, this book is a concise and comprehensive introduction to the philosophy of religion. It shows how philosophers have used the tools of philosophy to examine the validity of religious ideas and values.
Distinguished North American, British, and Australian authors explain how philosophers of the past and present have approached key concepts of religious faith: Does God exist? Can God’s existence be proved? If so, what might God be like? Is there life after death? Is faith in an unseen God rationally tenable at all in a post-Enlightenment, postmodern, scientific age in which different faith traditions coexist and make claims to the ownership of eternal truths?
This book is an essential reader and reference for scholars, teachers, and students of religion and for anyone who seeks to answer key questions challenging the life of faith today.
The Philosophy of Religion of Alexander Campbell reintroduces readers to Campbell as a philosopher of religion and explores the philosophical basis for the views underlying his religious movement. It begins with a highly readable discussion of Campbell’s role in antebellum American religion and proceeds to an exploration of his philosophical influences. J. Caleb Clanton then reconstructs, explains, and evaluates Campbell’s philosophy of religion. He critically examines Campbell’s unique, revealed-idea argument for the existence of God—that is, if God did not exist, we could not form the distinct idea of God. Clanton goes on to explore Campbell’s defense of miracles, including the resurrection of Christ, and his responses to the problem of evil and the problem of divine hiddenness. The final and most speculative chapter collects and synthesizes from scattered writings Campbell’s view on morality and religion— namely that there is no morality without God—which has proven difficult to defend on philosophical grounds.
With this book, the author makes a unique and important contribution to the literature of the Stone-Campbell movement. Clanton presents Campbell’s views strictly in philosophical terms and evaluates them from a philosophical perspective without regard to religious apologetics. In doing so, he illuminates previously unexplored dimensions of Campbell and his work, both historically and theologically, and clearly validates Campbell’s inclusion in contemporary discussions of the philosophy of religion.
Bitzer shows that, by attempting to elaborate a general theory of rhetoric through empirical procedures, Campbell’s project reveals the limitations of his method. He cannot ground all statements empirically and it is at this point that his theological position comes into play. Inspection of his religious views shows that God’s design of human nature, and God’s revelations to humankind, make moral and spiritual truths known and quite secure to human beings, although not empirically.
Since the late 1980s, the neglect of experiment by philosophers and historians of science has been replaced by a keen interest in the subject. In this volume, a number of prominent philosophers of experiment directly address basic theoretical questions, develop existing philosophical accounts, and offer novel perspectives on the subject, rather than rely exclusively on historical cases of experimental practice.
Each essay examines one or more of six interconnected themes that run throughout the collection: the philosophical implications of actively and intentionally interfering with the material world while conducting experiments; issues of interpretation regarding causality; the link between science and technology; the role of theory in experimentation involving material and causal intervention; the impact of modeling and computer simulation on experimentation; and the philosophical implications of the design, operation, and use of scientific instruments.
Harvard University Press takes pride in publishing the third edition of a work whose depth, scope, and wisdom have gained it international recognition as a classic in its field. Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation.
Professor Wolfson first discusses the problem of the relation of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy.
The Trinity and the Incarnation are Professor Wolfson’s next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled “The Anathematized,” he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation.
Harry Wolfson was renowned throughout the world for the depth, scope, and wisdom of his monumental volumes on the structure and growth of philosophic systems from Plato to Spinoza. It was not only his extraordinary erudition that commanded respect, his awesome mastery of all the primary sources, Greek, Christian, Judaic, and Muslim; it was also his penetrating insight and his original and groundbreaking interpretations.
In this long-awaited volume, on which he worked for twenty years, Wolfson describes the body of doctrine known as the Kalam. Kalam, an Arabic term meaning "speech" and hence "discussion," was applied to early attempts in Islam to adduce philosophic proofs for religious beliefs. It later came to designate a system of religious philosophy which reached its highest point in the eleventh century; the masters of Kalam, known as Mutakallimum, were in many respects the Muslim equivalent of the Christian Church Fathers. Wolfson studies the Kalam systematically, unfolding its philosophic origins and implications and observing its repercussions in other religions. He scrutinizes the texts of Muslim writers for their treatment of such crucial problems as the attributes of God, the Creation, causality, predestination and free will. In the process he shows how the teachings of the Koran were constantly interwoven with ideas from Greek and Oriental philosophies, Judaism, and Christianity as Islamic thought developed.
As lucidly written and intellectually stimulating as all the author's earlier books, this volume is a fitting capstone to a notable career.
Christopher Hamilton examines the works of philosophers, writers, and playwrights to offer a stirring account of our tragic condition, one that explores the nature of philosophy and the ways it has understood itself and its role to mankind. Ranging from the debate over the death of the tragedy to a critique of modern virtue ethics, from a new interpretation of the evil of Auschwitz to a look at those who have seen our tragic state as inherently inconsolable, he shows that tragedy has been a crucial part of the modern human experience, one from which we shouldn’t avert our eyes.
Susan Wells and Reed Way Dasenbrock provide distinctly divergent assessments of the application of Donald Davidson’ s language theory to rhetoric and composition, and especially to writing pedagogy. Patricia Bizzell and John Trimbur explore how Stanley Fish’ s neopragmatism might be useful both to composition theory and to literacy education. And Joyce Irene Middleton and Tom Fox discuss bell hooks’ s notions of how race and gender affect pedagogy. In two frank and sometimes angry responses, Patricia Harkin and Jasper Neel take J. Hillis Miller to task for seeming to support rhetoric and composition while continuing to maintain the political status quo. Similarly, Susan C. Jarratt and Elizabeth A. Flynn express skepticism about Jane Tompkins’ s vocal support of composition and of radical pedagogy particularly. And Arabella Lyon and C. Jan Swearingen analyze Stephen Toulmin’ s thoughts on argumentation and postmodernism.
Internationally respected anthropologist Clifford Geertz provides a foreword; literacy expert Patricia Bizzell contributes an introduction to the text; and noted reader-response critic David Bleich supplies critical commentary.
This book is a follow-up to the editor’ s (Inter)views: Cross-Disciplinary Perspectives on Rhetoric and Literacy, already a major work of scholarship in the field.
McCumber begins with the story of Max Otto, whose appointment to the UCLA Philosophy Department in 1947 was met with widespread protest charging him as an atheist. Drawing on Otto’s case, McCumber details the hugely successful conservative efforts that, by 1960, had all but banished the existentialist and pragmatist paradigms—not to mention Marxism—from philosophy departments all across the country, replacing them with an approach that valorized scientific objectivity and free markets and which downplayed the anti-theistic implications of modern thought. As he shows, while there have since been many instances of definitive and even explosive rejection of this conservative trend, its effects can still be seen at American universities today.
Nietzsche characterized the philosopher as the man of tomorrow and the day after tomorrow--a description befitting Stanley Cavell, with his longtime interest in freedom in the face of an uncertain future. This interest, particularly in the role of language in freedom of the will, is fully engaged in this volume, a collection of retrospective and forward-thinking essays on performative language and on performances in which the question of freedom is the underlying concern.
Seeking for philosophy the same spirit and assurance conveyed by an artist like Fred Astaire, Cavell presents essays that explore the meaning of grace and gesture in film and on stage, in language and in life. Cavell's range is broad--from Astaire to Shakespeare's soulful Cordelia. He also analyzes filmic gestures that bespeak racial stereotypes, opening a key topic that runs through the book: What is the nature of praise? The theme of aesthetic judgment, viewed in the light of "passionate utterance," is everywhere evident in Cavell's effort to provoke a renaissance in American thought. Critical to such a rebirth is a recognition of the centrality of the "ordinary" to American life. Here Cavell, who has alluded to Thoreau throughout, takes up the quintessential American philosopher directly, and in relation to Heidegger; he also returns to his great philosophical love, Wittgenstein. His collection of essays ends, appropriately enough, with an essay on collecting.
Pagan rhetor, (Neo-)Platonist philosopher, Christian theologian
This collection of essays is devoted to the rhetoric, Neoplatonic philosophy, and Christian theology of Marius Victorinus, a mid-fourth-century professor of rhetoric and philosopher who converted to Christianity late in life. Scholars from eight different countries, some of whom have not previously published in English, reflect on debates about his writings and theological development. These topics include Victorinus's deployment of philosophical sources for trinitarian theology, possible connections in his work to Origen, Augustine, Plotinus, Porphyry, and Gnosticism, as well as his contributions to Latin rhetoric and dialectic. Contributors include Jan Dominik Bogataj, Michael Chase, Nello Cipriani, Stephen A. Cooper, Volker Henning Drecoll, Lenka Karfíková, Josef Lössl, Václav Němec, Thomas Riesenweber, Guadalupe Lopetegui Semperena, Miran Špelič, Chiara O. Tommasi, John D. Turner, and Florian Zacher. The chapters in this volume are of great interest to students of late antique philosophy, Christian theology, and Latin rhetoric.
Philosophy’s relation to the act of writing is John T. Lysaker’s main concern in Philosophy, Writing, and the Character of Thought. Whether in Plato, Montaigne, Nietzsche, Wittgenstein, or Derrida, philosophy has come in many forms, and those forms—the concrete shape philosophizing takes in writing—matter. Much more than mere adornment, the style in which a given philosopher writes is often of crucial importance to the point he or she is making, part and parcel of the philosophy itself.
Considering how writing influences philosophy, Lysaker explores genres like aphorism, dialogue, and essay, as well as logical-rhetorical operations like the example, irony, and quotation. At the same time, he shows us the effects of these rhetorical devices through his own literary experimentation. In dialogue with such authors as Benjamin, Cavell, Emerson, and Lukács, he aims to revitalize philosophical writing, arguing that philosophy cannot fulfill its intellectual and cultural promise if it keeps to professional articles and academic prose. Instead, philosophy must embrace writing as an essential, creative activity, and deliberately reform how it approaches its subject matter, readership, and the evolving social practices of reading and reflection.
Theory has been an embattled discourse in the academy for decades. But now it faces a serious challenge from those who want to model the analytical methods of all scholarly disciplines on the natural sciences. What is urgently needed, says D. N. Rodowick, is a revitalized concept of theory that can assess the limits of scientific explanation and defend the unique character of humanistic understanding.
Philosophy’s Artful Conversation is a timely and searching examination of theory’s role in the arts and humanities today. Expanding the insights of his earlier book, Elegy for Theory, and drawing on the diverse thought of Ludwig Wittgenstein, G. H. von Wright, P. M. S. Hacker, Richard Rorty, and Charles Taylor, Rodowick provides a blueprint of what he calls a “philosophy of the humanities.” In a surprising and illuminating turn, he views the historical emergence of theory through the lens of film theory, arguing that aesthetics, literary studies, and cinema studies cannot be separated where questions of theory are concerned. These discourses comprise a conceptual whole, providing an overarching model of critique that resembles, in embryonic form, what a new philosophy of the humanities might look like.
Rodowick offers original readings of Gilles Deleuze and Stanley Cavell, bringing forward unexamined points of contact between two thinkers who associate philosophical expression with film and the arts. A major contribution to cross-disciplinary intellectual history, Philosophy’s Artful Conversation reveals the many threads connecting the arts and humanities with the history of philosophy.
The Hebrew Bible contains a prohibition against divine images (Exod 20:2-5a). Explanations for this command are legion, usually focusing on the unique status of Israel's deity within the context of the broader Near Eastern and Mediterranean worlds. Doak explores whether or not Israel was truly alone in its severe stance against idols. This book focuses on one particular aspect of this iconographic context in Israel's Iron Age world: that of the Phoenicians. The question of whether Phoenicians employed aniconic (as opposed to iconic) representational techniques has significance not only for the many poorly understood aspects of Phoenician religion generally, but also for the question of whether aniconism can be considered a broader trend among the Semitic populations of the ancient Near East.
Features:
- More than fifty images and illustrations
- Examination of textual and archaeological evidence
- Application of art historical methods
“An important new book…offers a powerful call for historians of the ancient Mediterranean to consider their implicit biases in writing ancient history and it provides an example of how more inclusive histories may be written.”
—Denise Demetriou, New England Classical Journal
“With a light touch and a masterful command of the literature, López-Ruiz replaces old ideas with a subtle and more accurate account of the extensive cross-cultural exchange patterns and economy driven by the Phoenician trade networks that ‘re-wired’ the Mediterranean world. A must read.”
—J. G. Manning, author of The Open Sea
“[A] substantial and important contribution…to the ancient history of the Mediterranean. López-Ruiz’s work does justice to the Phoenicians’ role in shaping Mediterranean culture by providing rational and factual argumentation and by setting the record straight.”
—Hélène Sader, Bryn Mawr Classical Review
Imagine you are a traveler sailing to the major cities around the Mediterranean in 750 BC. You would notice a remarkable similarity in the dress, alphabet, consumer goods, and gods from Gibraltar to Tyre. This was not the Greek world—it was the Phoenician. Propelled by technological advancements of a kind unseen since the Neolithic revolution, Phoenicians knit together diverse Mediterranean societies, fostering a literate and sophisticated urban elite sharing common cultural, economic, and aesthetic modes.
Following the trail of the Phoenicians from the Levant to the Atlantic coast of Iberia, Carolina López-Ruiz offers the first comprehensive study of the cultural exchange that transformed the Mediterranean in the eighth and seventh centuries BC. Greeks, Etruscans, Sardinians, Iberians, and others adopted a Levantine-inflected way of life, as they aspired to emulate Near Eastern civilizations. López-Ruiz explores these many inheritances, from sphinxes and hieratic statues to ivories, metalwork, volute capitals, inscriptions, and Ashtart iconography.
Meticulously documented and boldly argued, Phoenicians and the Making of the Mediterranean revises the Hellenocentric model of the ancient world and restores from obscurity the true role of Near Eastern societies in the history of early civilizations.
The Phoenicians is a fascinating exploration of this much-mythologized people: their history, artistic heritage, and the scope of their maritime and colonizing activities in the Mediterranean. Two aspects of the book stand out from other studies of Phoenician history: the source-focused approach and the attention paid to the various ways that biases—ancient and modern—have contributed to widespread misconceptions about who the Phoenicians really were. The book describes and analyzes various artifacts (epigraphic, numismatic, and material remains) and considers how historians have derived information about a people with little surviving literature. This analysis includes a critical look at the primary texts (classical, Near Eastern, and biblical), the relationship between the Phoenician and Punic worlds; Phoenician interaction with the Greeks and others; and the repurposing of Phoenician heritage in modernity. Detailed and engrossing, The Phoenicians casts new light on this most enigmatic of civilizations.
A Times Literary Supplement Best Book of the Year
A vivid, novelistic history of the rise of Athens from relative obscurity to the edge of its golden age, told through the lives of Miltiades and Cimon, the father and son whose defiance of Persia vaulted Athens to a leading place in the Greek world.
When we think of ancient Greece we think first of Athens: its power, prestige, and revolutionary impact on art, philosophy, and politics. But on the verge of the fifth century BCE, only fifty years before its zenith, Athens was just another Greek city-state in the shadow of Sparta. It would take a catastrophe, the Persian invasions, to push Athens to the fore. In Phoenix, David Stuttard traces Athens’s rise through the lives of two men who spearheaded resistance to Persia: Miltiades, hero of the Battle of Marathon, and his son Cimon, Athens’s dominant leader before Pericles.
Miltiades’s career was checkered. An Athenian provincial overlord forced into Persian vassalage, he joined a rebellion against the Persians then fled Great King Darius’s retaliation. Miltiades would later die in prison. But before that, he led Athens to victory over the invading Persians at Marathon. Cimon entered history when the Persians returned; he responded by encouraging a tactical evacuation of Athens as a prelude to decisive victory at sea. Over the next decades, while Greek city-states squabbled, Athens revitalized under Cimon’s inspired leadership. The city vaulted to the head of a powerful empire and the threshold of a golden age. Cimon proved not only an able strategist and administrator but also a peacemaker, whose policies stabilized Athens’s relationship with Sparta.
The period preceding Athens’s golden age is rarely described in detail. Stuttard tells the tale with narrative power and historical acumen, recreating vividly the turbulent world of the Eastern Mediterranean in one of its most decisive periods.
Beginning in ancient Egypt and traveling around the globe and through the centuries, Nigg’s vast and sweeping narrative takes readers on a brilliant tour of the cross-cultural lore of this famous, yet little-known, immortal bird. Seeking both the similarities and the differences in the phoenix’s many myths and representations, Nigg describes its countless permutations over millennia, including legends of the Chinese “phoenix,” which was considered one of the sacred creatures that presided over China’s destiny; classical Greece and Rome, where it can be found in the writings of Herodotus and Ovid; nascent and medieval Christianity, in which it came to embody the resurrection; and in Europe during the Renaissance, when it was a popular emblem of royals. Nigg examines the various phoenix traditions, the beliefs and tales associated with them, their symbolic and metaphoric use, the skepticism and speculation they’ve raised, and their appearance in religion, bestiaries, and even contemporary popular culture, in which the ageless bird of renewal is employed as a mascot and logo, including for our own University of Chicago.
Never bested by hardship or defeated by death, the phoenix is the ultimate icon of hope and rebirth. And in The Phoenix: An Unnatural Biography of a Mythical Beast, it finally has its due—a complete chronicle worthy of such a fantastic and phantasmal creature. This entertaining and informative look at the
life and transformation of the phoenix will be the authoritative source for anyone fascinated by folklore and mythology, re-igniting our curiosity about one of myth’s greatest beasts.
This book provides a history of the school from 1930 until the graduation of its final class of nineteen students in 1990. Dorothy Parker tells how the Phoenix Indian School not only adapted to policy changes instituted by the federal government but also had to contend with events occurring in the world around it, such as the Great Depression, World War II, and the advent of the "red power" movement.
Although the Phoenix Indian School has closed its doors forever, the National Park Service has undertaken an archaeological analysis of the site and an architectural documentation of the school's buildings. This history of its final years further attests to the legacy of this institution.
With Phoenix Zones, Dr. Hope Ferdowsian shows us how. Ferdowsian has spent years traveling the world to work with people and animals who have endured trauma—war, abuse, displacement. Here, she combines compelling stories of survivors with the latest science on resilience to help us understand the link between violence against people and animals and the biological foundations of recovery, peace, and hope. Taking us to the sanctuaries that give the book its title, she reveals how the injured can heal and thrive if we attend to key principles: respect for liberty and sovereignty, a commitment to love and tolerance, the promotion of justice, and a fundamental belief that each individual possesses dignity. Courageous tales show us how: stories of combat veterans and wolves recovering together at a California refuge, Congolese women thriving in one of the most dangerous places on earth, abused chimpanzees finding peace in a Washington sanctuary, and refugees seeking care at Ferdowsian’s own medical clinic.
These are not easy stories. Suffering is real, and recovery is hard. But resilience is real, too, and Phoenix Zones shows how we can foster it. It reveals how both people and animals deserve a chance to live up to their full potential—and how such a view could inspire solutions to some of the greatest challenges of our time.
In 1964, of the more than 85 million telephones in the United States and Canada, less than one percent were used regularly by deaf people. If they didn’t ask their hearing neighbors for help, they depended upon their hearing children, some as young as three years old, to act as intermediaries for business calls or medical consultations. In that same year, three enterprising deaf men, Robert H. Weitbrecht, James C. Marsters, and Andrew Saks, started the process that led to deaf people around the world having an affordable phone system that they could use.
Weitbrecht, a successful physicist with the Stanford Research Institute, had been experimenting with a teletypewriter (TTY) used with shortwave radios. When Marsters, a prominent deaf orthodontist, met Weitbrecht and saw his TTY, he immediately suggested the possibility of resolving deaf people’s decades-long struggle to have access to telecommunications without relying totally upon hearing people as go-betweens. Andrew Saks brought his business acumen to the group, which soon set to work overcoming the daunting problems they faced.
Harry G. Lang’s A Phone of Our Own: The Deaf Insurrection Against Ma Bell tells how these three men collaborated to solve the technical difficulties of developing a coupling device for TTYs that would translate sounds into discernible letters. More remarkably, and with the help of an expanding corps of Deaf advocates, they successfully assaulted the American Telephone and Telegraph Company (AT&T), which in its efforts to protect its monopoly, smashed old TTYs to keep them from being used for potentially competitive purposes. The Federal Communications Commission (FCC) also resisted efforts to build a telephone system for deaf people that was available, affordable, portable, and fully accessible. Lang recounts in vivid terms how many other Deaf individuals and groups from all walks of life joined Weitbrecht, Marsters, and Saks against these forces. A Phone of Our Own is an entertaining and engrossing story of how they fought and won, and changed the world for the better for deaf people everywhere.
This fully revised second edition incorporates the major revisions to the International Phonetic Alphabet made in 1989 and 1993. Also covered are the American tradition of transcription stemming from the anthropological school of Franz Boas; the Bloch/Smith/Trager style of transcription; the symbols used by dialectologists of the English language; usages of specialists such as Slavicists, Indologists, Sinologists, and Africanists; and the transcription proposals found in all major textbooks of phonetics.
With sixty-one new entries, an expanded glossary of phonetic terms, added symbol charts, and a full index, this book will be an indispensable reference guide for students and professionals in linguistics, phonetics, anthropology, philology, modern language study, and speech science.
Phonetics and Diction in Singing was first published in 1967. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
This book provides rules and illustrative examples for the study of songs and operas in the leading foreign languages of musical literature. The author is conductor and chorus master of the Metropolitan Opera. He has drawn the material from his larger book, The Art of Accompanying and Coaching,to provide a handbook or textbook especially suitable for use by voice teachers, singers, students in high schools, colleges, and schools of music, and members of choruses, church choirs, and opera workshops and their directors. Following a general discussion of phonetics and diction in singing there are separate chapters on Italian, French, Spanish, and German phonetics and diction. The text is illustrated with drawings and diagrams of vocal techniques and musical examples.
Njelle W. Hamilton's Spotify playlist to accompany Phonographic Memories: https://spoti.fi/2tCQRm8
A roster of experts on countries from Japan to Indonesia explores the complicated relationship between the gramophone industry and music genres in East and Southeast Asia. Extending the boundaries of their research across multiple disciplines, the contributors connect the gramophone industry to theories surrounding phonography and modernity. Their focus on phonography combines an interest in discs with an interest in the sounds contributing to the recent sonic-auditory turn in sound studies.
Ambitious and expansive, Phonographic Modernity examines the bloc of East and Southeast Asia within the larger global history of sound recording.
Weheliye surveys literature, film, and music to focus on engagements with recorded sound. He offers substantial new readings of canonical texts by W. E. B. Du Bois and Ralph Ellison, establishing dialogues between these writers and popular music and film ranging from Louis Armstrong’s voice to DJ mixing techniques to Darnell Martin’s 1994 movie I Like It Like That. Looking at how questions of diasporic belonging are articulated in contemporary black musical practices, Weheliye analyzes three contemporary Afro-diasporic musical acts: the Haitian and African American rap group the Fugees, the Afro- and Italian-German rap collective Advanced Chemistry, and black British artist Tricky and his partner Martina. Phonographies imagines the African diaspora as a virtual sounding space, one that is marked, in the twentieth century and twenty-first, by the circulation of culture via technological reproductions—records and tapes, dubbing and mixing, and more.
Tobin describes the methodological connection between phonological theory and phonetics by way of a comprehensive and insightful survey of phonology’s controversial role in twentieth-century linguistics. He reviews the work of Saussure, Jakobson, Troubetzkoy, Martinet, Zipf, and Diver, among others, and discusses issues in distributional phonology through analyses of English, Italian, Latin, Hebrew, and Yiddish. Using his theory to explain various functional and pathological speech disorders, Tobin examines a wide range of deviant speech processes in aphasia, the speech of the hearing-impaired, and other syndromes of organic origin. Phonology as Human Behavior provides a unique set of principles connecting the phylogeny, ontogeny, and pathology of sound systems in human language.
As the United States nears the twenty-first century, many of its citizens are troubled by the sense that something is wrong. Even though it is argued that our national situation is good, there persists the widespread feeling that somehow we are on the wrong social and historical track. It is the contention of this book that much of this dis-ease stems from our construction of a phony culture, a culture dominated by the value of the confidence man and woman.
The Roman comic playwright “whose every word delights.”
Terence brought to the Roman stage a bright comic voice and a refined sense of style. His six comedies—first produced in the half dozen years before his premature death in 159 BC—imaginatively reformulated in Latin plays that were originally written by Greek playwrights, especially Menander. For this new Loeb Classical Library edition of Terence, John Barsby gives us a faithful and lively translation with full explanatory notes, facing a freshly edited Latin text.
Volume I contains a substantial introduction and three plays: The Woman of Andros, a romantic comedy; The Self-Tormentor, which looks at contrasting father-son relationships; and The Eunuch, whose characters include the most sympathetically drawn courtesan in Roman comedy. The other three plays are in Volume II: Phormio, a comedy of intrigue with an engaging trickster; The Mother-in-Law, unique among Terence’s plays in that the female characters are the admirable ones; and The Brothers, which explores contrasting approaches to parental education of sons.
The Romans highly praised Terence—“whose speech can charm, whose every word delights,” in Cicero’s words. This new edition of his plays, which replaces the now outdated Loeb translation by John Sargeaunt (first published in 1912), succeeds in capturing his polished style and appeal.
Art historian Ajay Sinha uses these hitherto unpublished photographs and archival research to raise provocative and important questions about photographic technology, colonial histories, race, sexuality and transcultural desires. Challenging the assumption that Gopal was merely objectified by Van Vechten’s Orientalist gaze, he explores the ways in which the Indian dancer co-authored the photos. In Sinha’s reading, Van Vechten’s New York studio becomes a promiscuous contact zone between world cultures, where a “photo-erotic” triangle is formed between the American photographer, Indian dancer, and German camera.
A groundbreaking study of global modernity, Photo-Attractions brings scholarship on American photography, literature, race and sexual economies into conversation with work on South Asian visual culture, dance, and gender. In these remarkable historical documents, it locates the pleasure taken in cultural difference that still resonates today.
In a selection of more than one hundred black and white images taken over a period of sixty years, this book bears witness to the life of a remarkable photographer and to small-town African American life in the middle of the twentieth century. Geleve Grice was born and raised near Pine Bluff, and he has documented the ordinary life of his community: parades, graduations, weddings, club events, and whatever else brought people together. In the process he has created a remarkable historical portrait of an African American community. Through his lens we glimpse the daily patterns of segregated Pine Bluff, and we also participate in the excitement of greeting extraordinary visitors. Martin Luther King Jr., Mary McLeod Bethune, Harry S. Truman, and others all came through town.
Folklorist Robert Cochran worked with Grice to select these photographs from the thousands he has taken across a lifetime. They organized the work chronologically, reflecting Grice’s early years in small-town Arkansas, his travel as a serviceman in World War II, and his long career in Pine Bluff. Cochran’s accompanying chapters link Grice to the great tradition of American community photographers. He also shows how work for pay-at the Arkansas Agricultural, Mechanical and Normal College in Pine Bluff; at the Arkansas State Press daily newspaper; through his own studio-shaped Grice’s work. Cochran shows that Grice not only made his living taking photographs for jobs, but that he also made his own life by making photographs for himself-and now for history.
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