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Ennead I.1 is a succinct and concentrated analysis of key themes in Plotinus' psychology and ethics. It focuses on the soul-body relation, discussing various Platonic, Aristotelian, and Stoic views before arguing that there is only a soul-trace in the body (forming with the body a “compound”), while the reasoning soul itself is impassive and flawless. The soul-trace hypothesis is used to account for human emotions, beliefs, and perceptions, and human fallibility in general. Its problematic relation to our rational powers, as well as the question of moral responsibility, are explored. Plotinus develops his original and characteristic concept of the self or “we,” which is so called because it is investigated as something common to all humans (rather than a private individual self), and because it is multiple, referring to the reasoning soul or to the “living thing” composed of soul-trace and body. Plotinus explores the relation between the “we” and consciousness, and also its relation to the higher metaphysical entities, the Good, and Intellect.
 

How was the universe created, and what is our place within it? These are the questions at the heart of Plotinus’ Against the Gnostics. For the Gnostics, the universe came into being as a result of the soul’s fall from intelligible reality—it is the evil outcome of a botched creation. Plotinus challenges this, and insists that the soul’s creation of the world is the necessary consequence of its contemplation of the ideal forms. While the Gnostics claim to despise the visible universe, Plotinus argues that such contempt displays their ignorance of the higher realities of which the cosmos is a beautiful image.

Against the Gnostics is a polemical text. It aims to show the superiority of Plotinus’ philosophy over that of his Gnostic rivals, and poses unique challenges: Plotinus nowhere identifies his opponents by name, he does not set out their doctrines in any great detail, and his arguments are frequently elliptical. The detailed commentary provides a guide through these difficulties, making Plotinus’ meandering train of thought in this important treatise accessible to the reader.

Ennead IV.4.30–45 and IV.5 retrieves the unity in this last section of Plotinus’ treatise on Problems concerning the Soul. Combining translation with commentary, Gurtler enhances both the accuracy of the translation and the recovery of Plotinus’ often unsuspected originality. This is especially true for IV.5, where previous translations fail to convey the concise nature of his argument against both the Aristotelian and Platonic theories of vision. Plato and Aristotle each claim that vision depends on the light between the eye and the object, but Plotinus presents evidence that this is not the case and develops a novel theory of light as a second activity that moves from source to object directly, even arguing that color is in the light itself rather than merely a quality of the object. This theory of vision, in turn, depends on the nature of sympathy developed especially in IV.4.30–45, where Plotinus shows how action at a distance is both possible and necessary for the proper unity in diversity of the sensible cosmos.

 

Plotinus' Treatise V.1 comes closer than any other to providing an outline of his entire spiritual and metaphysical system, and as such it may serve to some degree as an introduction to his philosophy. It addresses in condensed form a great many topics to which Plotinus elsewhere devotes extended discussion, including the problem of the multiple self; eternity and time; the unity-in-duality of intellect and the intelligible; and the derivation of intelligible being from the One. Above all, it shows that the so-called “three hypostases”—soul, intellect, and the One—are best understood not as a sequence of three things additional to one another, but as three levels of possession of the same content, so that each lower level—soul in relation to intellect and intellect in relation to the One—is an “image” and “expression” of its superior. Plotinus exhorts the human soul to overcome its alienation from its own true nature and its divine origin by first recognizing itself as superior to the body and the same in kind as the animating principle of the entire cosmos, and then discovering within itself the still higher levels of reality from which it derives: intellect and, ultimately, the One or Good, the supreme first principle of all things. To do so the soul must redirect its attention inward and upward to become aware of the divinity which is always within it but from which it is distracted by the clamor of the senses.

Ennead VI.4-5, originally written as a single treatise, contains Plotinus’ most general and sustained exposition of the relationship between the intelligible and the sensible realms, addressing and coalescing two central issues in Platonism: the nature of the soul-body relationship and the nature of participation. Its main question is, How can soul animate bodies without sharing their extension? The treatise seems to have had considerable impact: it is much reflected in Porphyry’s important work, Sententiae, and the doctrine of reception according to the capacity of the recipient, for which this treatise is the main source, resonated in medieval thinkers.   

Ennead VI.8 gives us access to the living mind of a long dead sage as he tries to answer some of the most fundamental questions we in the modern world continue to ask: are we really free when most of the time we are overwhelmed by compulsions, addictions, and necessities, and how can we know that we are free? Can we trace this freedom through our own agency to the gods, to the Soul, Intellect, and the Good? How do we know that the world is meaningful and not simply the result of chance or randomness?  
Plotinus’ On the Voluntary and on the Free Will of the One is a groundbreaking work that provides a new understanding of the importance and nature of free human agency. It articulates a creative idea of agency and radical freedom by showing how such terms as desire, will, self-dependence, and freedom in the human ethical sphere can be genuinely applied to Intellect and the One while preserving the radical inability of all metaphysical language to express anything about God or gods.
 

"Ennead I.6 is probably the best known and most influential treatise of Plotinus, especially for Renaissance artists and thinkers. Although the title may suggest a work on aesthetics and thus of limited focus, this is far from the case. For it quickly becomes apparent that Plotinus’ main interest is in transcendent beauty, which he identifies with the Good, the goal of all philosophical endeavor in the Platonist’s search to assimilate himself with the divine. 
 

The treatise is at once a philosophical search for the nature of the divine and at the same time an encouragement to the individual to aspire to this goal by taking his start from the beauty which is experienced in this world; for it is an image of transcendent beauty. This upward movement of the treatise reflects throughout the speech of Socrates in Plato’s Symposium in which he recounts the exhortation of the priestess Diotima to ascend from earthly to transcendent beauty, which for Plotinus is identified with the divine."

For decades, presidents of the Association of American Geographers have written insightful columns in the AAG Newsletter. One of the most popular sections of the newsletter, these columns illustrate the changes and consistencies of geography over the past thirty-four years. They offer an insight into the past of the geography discipline and a broader perspective on the future. Previously inaccessible even to most professional geographers, the Presidential Columns will now be available in Presidential Musings from the Meridian: Reflections of the Nature of Geography.

In Problem Novels, Anna Maria Jones argues that, far from participating “invisibly” in disciplinary regimes, many Victorian novels articulate sophisticated theories about the role of the novel in the formation of the self. In fact, it is rare to find a Victorian novel in which questions about the danger or utility of novel reading are not embedded within the narrative. In other words, one of the stories that the Victorian novel tells, over and over again, is the story of what novels do to readers. This story occurs in moments that call attention to the reader’s engagement with the text.
 

In chapters on Wilkie Collins, Anthony Trollope, and George Meredith, Jones examines “problem novels”—that is, novels that both narrate and invite problematic reading as part of their theorizing of cultural production. Problem Novels demonstrates that these works posit a culturally imbedded, sensationally susceptible reader and, at the same time, present a methodology for critical engagement with cultural texts. Thus, the novels theorize, paradoxically, a reader who is both unconsciously interpellated and critically empowered. And, Jones argues, it is this paradoxical construction of the unconscious/critical subject that re-emerges in the theoretical paradigms of Victorian cultural studies scholarship. Indeed, as Problem Novels shows, Victorianists’ attachments to critical “detective work” closely resemble the sensational attachments that we assume shaped Victorian novel readers.

Now remembered primarily as Franz Kafta's friend and literary executor, Max Brod was an accomplishered thinker and writer in his own right. In this volume, he considers the nature and differences between Judaism and Christianity, addressing some of the most perplexing questions at the heart of human existence.

“One of the most famous and widely discussed books of the 1920’s, Max Brod’s Paganism—Christianity—Judaism, has at last found its way into English translation to confront a new generation of readers. Max Brod is best remembered today as the literary editor and friend of Franz Kafka. In his day, however, he was the more famous of the two by far. A major novelist, playwright, poet, essayist, and composer, he was also, as this book demonstrates, a serious thinker on the perennial questions that are at the heart of human existence. . . .Some of his judgments are open to question. Still, with all its limitations, this is a forthright and passionate proclamation of the uniqueness of Judaism. Paganism—Christianity—Judaism was an intellectual and spiritual event when it was first published and it remains a valuable document even now.” —Rabbi Jack Riemer, Hadassah
 

How should we weigh the costs and benefits of scientific research on humans? Is it right that a small group of people should suffer in order that a larger number can live better, healthier lives? Or is an individual truly sovereign, unable to be plotted as part of such a calculation?
 
These are questions that have bedeviled scientists, doctors, and ethicists for decades, and in Pain, Pleasure, and the Greater Good, Cathy Gere presents the gripping story of how we have addressed them over time. Today, we are horrified at the idea that a medical experiment could be performed on someone without consent. But, as Gere shows, that represents a relatively recent shift: for more than two centuries, from the birth of utilitarianism in the eighteenth century, the doctrine of the greater good held sway. If a researcher believed his work would benefit humanity, then inflicting pain, or even death, on unwitting or captive subjects was considered ethically acceptable. It was only in the wake of World War II, and the revelations of Nazi medical atrocities, that public and medical opinion began to change, culminating in the National Research Act of 1974, which mandated informed consent. Showing that utilitarianism is based in the idea that humans are motivated only by pain and pleasure, Gere cautions that that greater good thinking is on the upswing again today and that the lesson of history is in imminent danger of being lost.
 
Rooted in the experiences of real people, and with major consequences for how we think about ourselves and our rights, Pain, Pleasure, and the Greater Good is a dazzling, ambitious history.

Palestine and Jewish History was first published in 1996. 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 provocative and personal series of meditations on the Israeli-Palestinian conflict argues that it represents a struggle not as much about land and history as about space, time, and memory. Juxtaposing entries from Jonathan Boyarin's field diary with critical and theoretical articulations, Palestine and Jewish History shows not only the unfinished nature of anthropological endeavor, but also the author's personal stake in the ethical predicament of being a Jew at this point in history.

Boyarin comes to Israel as a specialist in modern Jewish studies, an individual who has kin, friends, and colleagues there, a scholar with a long history of peace activism. He interweaves fascinating descriptions of ordinary life-parties, walks, classes, visits to homes-with a selection of his related writings on cultural studies and anthropology. Some sections are polemical; others are witty analyses of bumper stickers, slogans, the ambiguities in conversations. Boyarin foregrounds the messiness and lack of closure inherent in this process, presenting "raw materials" (field notes) in some sections of the book that reappear in other sections as various kinds of "finished" products (conference papers, published articles).

In the process, we learn a good deal about the Middle East and its debates and connections to other places. Boyarin addresses two fundamental issues: the difficulty of linking different sorts of memories and memorializations, and the importance of moving beyond objectivity and multiculturalism into a situated, engaged, and nontotalizing framework for fieldwork and ethnography.

Palestine and Jewish History enacts rather than reports on Boyarin's process of error, pain, impatience, uncertainty, discovery, embarrassment, self-criticism, intellectual struggle, and dawning awareness, challenging and engaging us in the process of discovery. Ultimately, it gives the lie, as the Palestinian presence does in Israel, to any concept of a "finishedness" that successfully conceals its unruly and painful multiple processes.

Jonathan Boyarin is the Leonard and Tobee Kaplan Distinguished Professor of Modern Jewish Thought in the Department of Religious Studies at the University of North Carolina at Chapel Hill. He is the author of Storm from Paradise, co-author of Powers of Diaspora, and the co-editor of Remapping Memory and Jews and Other Differences, all available from Minnesota.

Although the body has been the focus of much contemporary cultural theory, the models that are typically applied neglect the most salient characteristics of embodied existence—movement, affect, and sensation—in favor of concepts derived from linguistic theory. In Parables for the Virtual Brian Massumi views the body and media such as television, film, and the Internet, as cultural formations that operate on multiple registers of sensation beyond the reach of the reading techniques founded on the standard rhetorical and semiotic models.

Renewing and assessing William James's radical empiricism and Henri Bergson's philosophy of perception through the filter of the post-war French philosophy of Deleuze, Guattari, and Foucault, Massumi links a cultural logic of variation to questions of movement, affect, and sensation. If such concepts are as fundamental as signs and significations, he argues, then a new set of theoretical issues appear, and with them potential new paths for the wedding of scientific and cultural theory. Replacing the traditional opposition of literal and figural with new distinctions between stasis and motion and between actual and virtual, Parables for the Virtual tackles related theoretical issues by applying them to cultural mediums as diverse as architecture, body art, the digital art of Stelarc, and Ronald Reagan's acting career. The result is an intriguing combination of cultural theory, science, and philosophy that asserts itself in a crystalline and multi-faceted argument.

In Paradigms and Barriers Howard Margolis offers an
innovative interpretation of Thomas S. Kuhn's landmark idea
of "paradigm shifts," applying insights from cognitive
psychology to the history and philosophy of science.
Building upon the arguments in his acclaimed Patterns,
Thinking, and Cognition, Margolis suggests that the
breaking down of particular habits of mind—of critical
"barriers"—is key to understanding the processes through
which one model or concept is supplanted by another.

Margolis focuses on those revolutionary paradigm shifts—
such as the switch from a Ptolemaic to a Copernican
worldview—where challenges to entrenched habits of mind
are marked by incomprehension or indifference to a new
paradigm. Margolis argues that the critical problem for a
revolutionary shift in thinking lies in the robustness of the
habits of mind that reject the new ideas, relative to the
habits of mind that accept the new ideas.

Margolis applies his theory to famous cases in the history of
science, offering detailed explanations for the transition
from Ptolemaic to cosmological astronomy, the emergence of
probability, the overthrow of phlogiston, and the emergence
of the central role of experiment in the seventeenth century.
He in turn uses these historical examples to address larger
issues, especially the nature of belief formation and
contemporary debates about the nature of science and the
evolution of scientific ideas.

Howard Margolis is a professor in the Harris Graduate School
of Public Policy Studies and in the College at the University
of Chicago. He is the author of Selfishness, Altruism,
and Rationality and Patterns, Thinking, and
Cognition, both published by the University of Chicago
Press.

Literature departments are staffed by, and tend to be focused on turning out, “good” readers—attentive to nuance, aware of history, interested in literary texts as self-contained works. But the vast majority of readers are, to use Merve Emre’s tongue-in-cheek term, “bad” readers. They read fiction and poetry to be moved, distracted, instructed, improved, engaged as citizens. How should we think about those readers, and what should we make of the structures, well outside the academy, that generate them?
We should, Emre argues, think of such readers not as non-literary but as paraliterary—thriving outside the institutions we take as central to the literary world. She traces this phenomenon to the postwar period, when literature played a key role in the rise of American power. At the same time as American universities were producing good readers by the hundreds, many more thousands of bad readers were learning elsewhere to be disciplined public communicators, whether in diplomatic and ambassadorial missions, private and public cultural exchange programs, multinational corporations, or global activist groups. As we grapple with literature’s diminished role in the public sphere, Paraliterary suggests a new way to think about literature, its audience, and its potential, one that looks at the civic institutions that have long engaged readers ignored by the academy.
 

In October of 2007, the Universidad Nacional de San Martín (Argentina) hosted an International Symposium on the philosophy of Parmenides to celebrate the creation of the University’s new Center for the Study of Ancient Philosophy. The event—co-organized by the HYELE Institute for Comparative Studies (Switzerland) and Parmenides Publishing—brought together scholars from around the world to present their latest work and participate in discussion. These Proceedings present the collected papers that were given—all fully translated into English—and edited by Néstor-Luis Cordero.

During the two years leading up to the International Symposium, no fewer than seven books on Parmenides were published. This revival and resurgence of interest in Parmenides and the critical reviews of traditional interpretations of his poem made this the perfect time for a global conference dedicated to the renowned figure known as the true father of philosophy.

The Symposium on Parmenides united the world's foremost Parmenidean scholars, with many participants having written one, if not several books on Parmenides. The proceedings volume therefore represents the most cutting-edge and in-depth scholarship on Parmenides available today, and will be a great and timely enrichment to the field of Presocratic Philosophy.

In this collection of essays on the core values of liberalism, Stephen Holmes—noted for his scathing reviews of books by liberalism's opponents—challenges commonly held assumptions about liberal theory. By placing it into its original historical context, Passions and Constraints presents an interconnected argument meant to fundamentally change the way we conceive of liberalism.

According to Holmes, three elements of classical liberal theory are commonly used to attack contemporary liberalism as antagonistic to genuine democracy and the welfare state: constitutional constraints on majority rule, the identification of individual freedom with an absence of government involvement, and a strong emphasis on the principle of self-interest. Through insightful essays on Hobbes's analysis of the English Civil War in Behemoth, Bodin's writings on the benefits of limited government, and Mill's views on science and politics, Holmes shows that these basic principles provide, to the contrary, a necessary foundation for the development of democratic, regulatory, and redistributionist politics in the modern era.

Holmes argues that the aspirations of liberal democracy—including individual liberty, the equal dignity of citizens, and a tolerance for diversity—are best understood in relation to two central themes of classical liberal theory: the psychological motivations of individuals and the necessary constraint on individual passions provided by institutions. Paradoxically, Holmes argues that such institutional restraints serve to enable, rather than limit, effective democracy.

In explorations of subjects ranging from self-interest to majoritarianism to "gag rules," Holmes shows that limited government can be more powerful than unlimited government—indeed, that liberalism is one of the most effective philosophies of state building ever contrived. By restricting the arbitrary powers of government officials, Holmes states, a liberal constitution can increase the state's capacity to focus on specific problems and mobilize collective resources for common purposes.

Passions and Constraint is an assessment of what that tradition has meant and what it can mean today.

One of the major intellectual figures of the twentieth century, Paul Ricoeur has influenced a generation of thinkers. In this, the first philosophically informed biography of Ricoeur, student, colleague, and confidant Charles E. Reagan provides an unusually accessible look at both the philosophy of this extraordinary thinker and the pivotal experiences that influenced his development.

"A valuable introduction to Ricoeur; highly recommended."—Library Journal

"[A] lively introduction to the life and thought of one of this century's most notable philosophers."—Norman Wirzba, Christian Century

"Reagan lucidly explains Ricoeur's difficult philosophy while shining overdue light on the personality behind it."—Carlin Romano, Philadelphia Inquirer

"Combines biographical and philosophical essays with a more personal memoir that makes Ricoeur's humane and magnanimous nature abundantly evident. Four revealing interviews, coupled with photographs, and an extensive bibliography of primary and secondary sources, complete this illuminating study."—Choice

This is the first book to systematically explore contemporary continental philosopher Paul Ricoeur's contribution to modem rhetorical theory. Andreea Deciu Ritivoi analyzes provocative test cases and investigates four topics central to the core vocabulary of the field-opinion, practical reasoning, commemora­tion, and solidarity. Her findings provide clarification on important problems and shed new light on troubling social and political issues. Placing Ricoeur's views in a larger intellectual context, Ritivoi identifies both the philosophical influences that have shaped them over the years and the correspondences with various relevant rhetorical theories. In doing so, she proves that a rhetorical enterprise refashioned with Ricoeur's help enables us to address questions that are crucially relevant to our time yet also grounded in the historical basis of the discipline.

We call it justice—the assassination of Osama bin Laden, the incarceration of corrupt politicians or financiers like Rod Blagojevich and Bernard Madoff, and the climactic slaying of cinema-screen villains by superheroes. But could we not also call it revenge? We are told that revenge is uncivilized and immoral, an impulse that individuals and societies should actively repress and replace with the order and codes of courtroom justice. What, if anything, distinguishes punishment at the hands of the government from a victim’s individual desire for retribution? Are vengeance and justice really so very different? No, answers legal scholar and novelist Thane Rosenbaum in Payback: The Case for Revenge—revenge is, in fact, indistinguishable from justice. 

 

Revenge, Rosenbaum argues, is not the problem. It is, in fact, a perfectly healthy emotion. Instead, the problem is the inadequacy of lawful outlets through which to express it. He mounts a case for legal systems to punish the guilty commensurate with their crimes as part of a societal moral duty to satisfy the needs of victims to feel avenged. Indeed, the legal system would better serve the public if it gave victims the sense that vengeance was being done on their behalf. Drawing on a wide range of support, from recent studies in behavioral psychology and neuroeconomics, to stories of vengeance and justice denied, to revenge practices from around the world, to the way in which revenge tales have permeated popular culture—including Hamlet, The Godfather, and Braveheart—Rosenbaum demonstrates that vengeance needs to be more openly and honestly discussed and lawfully practiced. 
 

Fiercely argued and highly engaging, Payback is a provocative and eye-opening cultural tour of revenge and its rewards—from Shakespeare to The Sopranos. It liberates revenge from its social stigma and proves that vengeance is indeed ours, a perfectly human and acceptable response to moral injury. Rosenbaum deftly persuades us to reconsider a misunderstood subject and, along the way, reinvigorates the debate on the shape of justice in the modern world.

Perception in Aristotle's Ethics seeks to demonstrate that living an ethical life requires a mode of perception that is best called ethical perception. Specifically, drawing primarily on Aristotle’s accounts of perception and ethics in De anima and Nicomachean Ethics, Eve Rabinoff argues that the faculty of perception (aisthesis), which is often thought to be an entirely physical phenomenon, is informed by intellect and has an ethical dimension insofar as it involves the perception of particulars in their ethical significance, as things that are good or bad in themselves and as occasions to act. Further, she contends, virtuous action requires this ethical perception, according to Aristotle, and ethical development consists in the achievement of the harmony of the intellectual and perceptual, rational and nonrational, parts of the soul.

Rabinoff's project is philosophically motivated both by the details of Aristotle’s thought and more generally by an increasing philosophical awareness that the ethical agent is an embodied, situated individual, rather than primarily a disembodied, abstract rational will. 

Perceptual Acquaintance was first published in 1984. 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.

Philosophers, wrote Thomas Reid in 1785, "all suppose that we perceive not external objects immediately, and that the immediate objects of perception are only certain shadows of the external objects." To Reid, a founding father of the common-sense school of philosophy, John Locke's "way of ideas" threatened to supplant, in human knowledge, the world of physical objects and events—and to point down the dreaded path to scepticism.

John Yolton finds Reid at least partly responsible for this standard (and by now stereotypic) account of Locke and his eighteenth-century British successors on the subject of perception. By carefully examining the writings of Descartes and the Cartesians, and Locke and his successors, Yolton is able to suggest an alternative to this interpretation of their views. He goes back to a wide range of original texts—those of the period's major philosophers, to Descartes' scholastic precursors, to obscure pamphleteers, and to writers on religion, natural philosophy, medicine, and optics—all in an effort to help us understand the issues without the interference of modern labels and categories. The subtle changes over time reveal an important transformation in the understanding of perception, yet one that is prefigured in earlier work, contrary to Reid's view of the past. Included in Yolton's reevaluation is a full account of the role of Berkeley and Hume in the study of perceptual acquaintance, and of the connection between their work.

One of the besetting problems of the present age is the conflict between criticism and commitment. Those who hold strong convictions fear that rational criticism may corrode the moral and religious foundations of society. Advocates of rational critique tend to perceive people with strong convictions as fanatics. The Middles Ages was likewise a time when people were both deeply committed and relentlessly rational. In Peregrinations of the Word, Louis Mackey examines the way important medieval thinkers dealt with the relation of faith and reason, in the hope that their example may assist contemporary society in harmonizing belief and critical vigilance.
Peregrinations of the Word consists of essays on five medieval philosophers: Augustine, Anselm, Aquinas, Bonaventure, and Duns Scotus. An essay on the tension between autobiography and theology in Augustine's Confessions is followed by a commentary on the dialogue of faith and reason in his On the Teacher. A third essay shows how Anselm's Proslogion both constructs and deconstructs the ontological proof of God's existence. There is a discussion of Bonaventure's staging of the opposition between Aristotle and the scriptures in terms of the respective languages. Finally there is an examination of the ways Duns Scotus's distinctive positions on the Incarnation, the Immaculate Conception, and the Eucharist shape his philosophical views.
Though each of these essays is an independent study, they have as a common theme the relation between faith and reason as understood in the Middle Ages; e.g., the conflict between the hermeneutic of reason and that of revelation in the construction of self; the dialectic of philosophical demonstration and devotional submission required of all discourse about God; and the resources available to medieval theology for resolving the conflict of nominalism and realism. Mackey maintains that medieval philosophy can only be understood in its theological and scriptural milieu. He has argued this point by showing how that milieu enabled these five thinkers to deal with a variety of philosophical issues. He concludes persuasively that religious beliefs and exegetical concerns did not shackle the medieval mind but rather liberated it and empowered it.
Louis Mackey is Professor of Philosophy, University of Texas at Austin.

This timely collaboration by three prominent scholars of media-based performance presents a new model for understanding and analyzing theater and performance created and experienced where time-based, live events, and mediated technologies converge–particularly those works conceived and performed explicitly within the context of contemporary digital culture.

Performance and Media introduces readers to the complexity of new media-based performances and how best to understand and contextualize the work. Each author presents a different model for how best to approach this work, while inviting readers to develop their own critical frameworks, i.e., taxonomies, to analyze both past and emerging performances. Performance and Media capitalizes on the advantages of digital media and online collaborations, while simultaneously creating a responsive and integrated resource for research, scholarship, and teaching. Unlike other monographs or edited collections, this book presents the concept of multiple taxonomies as a model for criticism in a dynamic and rapidly changing field.

With elegance and candor, Greg Dening offers a panoramic collection of rich and densely textured essays that demonstrate how we can only understand our present through our consciousness of the past and how in thinking about the past we mirror the time and place of our own living.

For Dening, history saturates every moment of our cultural and personal existence. Yet he is keenly aware that the actual past remains fundamentally irreplicable. All histories are culturally crafted artifacts, commensurate with folk tales, stage plays, or films. Whether derived from logbooks and letters, or displayed on music hall stages and Hollywood back lots, history is in essence our making sense of what has and continues to happen, creating for us a sense of our cultural and individual selves.

Through juxtapositions of actual events and creative reenactments of them—such as the mutiny on the Bounty in 1787 and the various Hollywood films that depict that event—Dening calls attention to the provocative moment of theatricality in history making where histories, cultures, and selves converge. Moving adeptly across varied terrains, from the frontiers of North America to the islands of the South Pacific, Dening marshals a striking array of diverse, often recalcitrant, sources to examine the tangled histories of cross-cultural clash and engagement. Refusing to portray conquest, colonization, and hegemony simply as abstract processes, Dening, in his own culturally reflexive performance, painstakingly evokes the flesh and form of past actors, both celebrated and unsung, whose foregone lives have become our history.

The essays collected in Persecution and the Art of Writing all deal with one problem—the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.

The Roman poet and satirist Persius (34–62 CE) was unique among his peers for lampooning literary and social conventions from a distinctly Stoic point of view. A curious amalgam of mocking wit and philosophy, his Satires are rife with violent metaphors and unpleasant imagery and show little concern for the reader’s enjoyment or understanding.

In Persius, Shadi Bartsch explores this Stoic framework and argues that Persius sets his own bizarre metaphors of food, digestion, and sexuality against more appealing imagery to show that the latter—and the poetry containing  it—harms rather than helps its audience. Ultimately, he encourages us to abandon metaphor altogether in favor of the non-emotive abstract truths of Stoic philosophy, to live in a world where neither alluring poetry, nor rich food, nor sexual charm play a role in philosophical teaching.

In this work the distinguished physical chemist and philosopher, Michael Polanyi, demonstrates that the scientist's personal participation in his knowledge, in both its discovery and its validation, is an indispensable part of science itself. Even in the exact sciences, "knowing" is an art, of which the skill of the knower, guided by his personal commitment and his passionate sense of increasing contact with reality, is a logically necessary part. In the biological and social sciences this becomes even more evident.

The tendency to make knowledge impersonal in our culture has split fact from value, science from humanity. Polanyi wishes to substitute for the objective, impersonal ideal of scientific detachment an alternative ideal which gives attention to the personal involvement of the knower in all acts of understanding. His book should help to restore science to its rightful place in an integrated culture, as part of the whole person's continuing endeavor to make sense of the totality of his experience. In honor of this work and his The Study of Man Polanyi was presented with the Lecomte de Noüy Award for 1959.

The publication of Personal Knowledge in 1958 shook the science world, as Michael Polanyi took aim at the long-standing ideals of rigid empiricism and rule-bound logic. Today, Personal Knowledge remains one of the most significant philosophy of science books of the twentieth century, bringing the crucial concepts of “tacit knowledge” and “personal knowledge” to the forefront of inquiry.
 

In this remarkable treatise, Polanyi attests that our personal experiences and ways of sharing knowledge have a profound effect on scientific discovery. He argues against the idea of the wholly dispassionate researcher, pointing out that even in the strictest of sciences, knowing is still an art, and that personal commitment and passion are logically necessary parts of research. In our technological age where fact is split from value and science from humanity, Polanyi’s work continues to advocate for the innate curiosity and scientific leaps of faith that drive our most dazzling ingenuity.
 

For this expanded edition, Polyani scholar Mary Jo Nye set the philosopher-scientist’s work into contemporary context, offering fresh insights and providing a helpful guide to critical terms in the work. Used in fields as diverse as religious studies, chemistry, economics, and anthropology, Polanyi’s view of knowledge creation is just as relevant to intellectual endeavors today as when it first made waves more than fifty years ago.