The second year is that daunting time when the previously docile and adorable infant inevitably develops a mind of her own. In this book, Jerome Kagan takes a provocative look at the mental developments underlying the startling transitions in the child’s second year.
It is Kagan’s premise that the roots of self-awareness emerge in the second half of the second year of life. He also suggests that the underlying cause may be more biological than social. His book develops these ideas through a series of brilliant observations on the behavior of two-year-olds.
Kagan charts, for example, the emerging sense of standards (the possibility of right and wrong) that reveals itself positively when the child suddenly begins to smile after a successful action, and negatively when the child starts to become concerned about flaws in objects and mistakes in her own behavior. When this concern with standards spreads to the child’s irresistible impulse to imitate adults, Kagan observes a remarkable phenomenon: the twenty-month-old child suddenly begins to show signs of distress before she even tries to imitate an action that is beyond her ability. Kagan argues that this distress could arise only from the child’s growing sense of what she can and can’t do—her awareness of herself.
Correspondence of a Church Father.
Jerome (Eusebius Sophronius Hieronymus), ca. 345–420, of Stridon, Dalmatia, son of Christian parents, at Rome listened to rhetoricians, legal advocates, and philosophers, and in 360 was baptized by Pope Liberius. He traveled widely in Gaul and in Asia Minor; and turned in the years 373–379 to hermetic life in Syria. Ordained presbyter at Antioch in 379 he went to Constantinople, met Gregory of Nazianzus and advanced greatly in scholarship. He was called to Rome in 382 to help Pope Damasus, at whose suggestion he began his revision of the Old Latin translation of the Bible (which came to form the core of the Vulgate version). Meanwhile he taught scripture and Hebrew and monastic living to Roman women. Wrongly suspected of luxurious habits, he left Rome (now under Pope Siricius) in 385, toured Palestine, visited Egypt, and then settled in Bethlehem, presiding over a monastery and (with help) translating the Old Testament from Hebrew. About 394 he met Augustine. He died on 30 September 420.
Jerome’s letters constitute one of the most notable collections in Latin literature. They are an essential source for our knowledge of Christian life in the fourth–fifth centuries; they also provide insight into one of the most striking and complex personalities of the time. Seven of the eighteen letters in this selection deal with a primary interest of Jerome’s: the morals and proper role of women. The most famous letter here fervently extols virginity.
What is the function of literature? Initially framed as a problem toward the end of the eighteenth century, this question has been posed with ever greater insistence throughout the nineteenth and twentieth centuries. During this period, the natural sciences and the human sciences have both staked claims to intellectual and moral authority, while literature—and poetry in particular—has experienced a serious crisis of legitimation. That embarrassment became acute in the 1970s and 1980s when Western literature, moving along various postmodern avenues, seemed to have turned against itself.
In Social Values and Poetic Acts, Jerome J. McGann addresses this predicament. He argues that during the past two centuries literature has turned to certain distinctively modern social practices, that it has undergone what Matthew Arnold termed a “crisis of life.” McGann’s thesis, a radical Left translation of Arnold, gathers the whole of the Western canon into an “antithetical discourse.” He calls for a comprehensive program of rehabilitation of literature, involving a radical reinterpretation of the literary history of the nineteenth and twentieth centuries. He also exhorts the scholarly and writing communities to rededicate themselves to an engaged and contestatory writing, interpretation, and teaching. In the course of the argument, he appropriates postmodernism and deconstruction into socially conscious forms of cultural work.
But while the nation was riveted by the return of its beloved baseball heroes, the game behind the scenes was just as dramatic. As the threat of unionization loomed and the Mexican League continued to lure players away from the United States with lucrative contracts, tensions between players and team owners mounted. The result was a standoff for control of the game that would culminate in the Magna Carta of baseball and the creation of standard contracts for players, ushering in the modern era of baseball.
Set against the backdrop of a country recovering from war, facing the new adversary of Communism, and absorbing the emotional impact of the atomic bomb, The Stars Are Back tells the story of a nation hungry for a return to normalcy and a game poised on the brink of new horizons.
Stone maps the force, vivacity, and stories within our most mundane matter, stone. For too long stone has served as an unexamined metaphor for the “really real”: blunt factuality, nature’s curt rebuke. Yet, medieval writers knew that stones drop with fire from the sky, emerge through the subterranean lovemaking of the elements, tumble along riverbeds from Eden, partner with the masons who build worlds with them. Such motion suggests an ecological enmeshment and an almost creaturely mineral life.
Although geological time can leave us reeling, Jeffrey Jerome Cohen argues that stone’s endurance is also an invitation to apprehend the world in other than human terms. Never truly inert, stone poses a profound challenge to modernity’s disenchantments. Its agency undermines the human desire to be separate from the environment, a bifurcation that renders nature “out there,” a mere resource for recreation, consumption, and exploitation.
Written with great verve and elegance, this pioneering work is notable not only for interweaving the medieval and the modern but also as a major contribution to ecotheory. Comprising chapters organized by concept —“Geophilia,” “Time,” “Force,” and “Soul”—Cohen seamlessly brings together a wide range of topics including stone’s potential to transport humans into nonanthropocentric scales of place and time, the “petrification” of certain cultures, the messages fossils bear, the architecture of Bordeaux and Montparnasse, Yucca Mountain and nuclear waste disposal, the ability of stone to communicate across millennia in structures like Stonehenge, and debates over whether stones reproduce and have souls.
Showing that what is often assumed to be the most lifeless of substances is, in its own time, restless and forever in motion, Stone fittingly concludes by taking us to Iceland⎯a land that, writes the author, “reminds us that stone like water is alive, that stone like water is transient.”
When we are startled by the new, confronted with discrepancies, our knowing gives way to uncertainty—and changes. In the distinctive manner that has made him one of the most influential forces in developmental psychology, Jerome Kagan challenges scientific commonplaces about mental processes, pointing in particular to the significant but undervalued role of surprise and uncertainty in shaping behavior, emotion, and thought.
Drawing on research in both animal and human subjects, Kagan presents a strong case for making qualitative distinctions among four different types of mental representation—perceptual schemata, visceral schemata, sensorimotor structures, and semantic networks—and describes how each is susceptible to the experience of discrepancy and the feeling of surprise or uncertainty. The implications of these findings are far-reaching, challenging current ideas about the cognitive understandings of infants and revealing the bankruptcy of contemporary questionnaire-based personality theory. More broadly, Kagan’s daring, thoroughly informed, and keenly reasoned book demonstrates the risks of making generalizations about human behavior, in which culture, context, and past experience play such paramount and unpredictable roles.
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