Poetry holds an important place as part of our cultural heritage.1 However, despite poetry’s apparent cultural value, there have been surprisingly few attempts to articulate clearly how this should be reflected in the teaching curriculum in our schools and universities. As a consequence of this lack of clarity, the cultural value of poetry gives way to the increasing emphasis on providing instrumental justification for the teaching curriculum; including poetry in the curriculum is often justified in terms of promoting transferable skills (...) and knowledge such as problem solving, understanding and interpreting language, general creativity, widening vocabulary, identifying or “spotting” techniques, and learning... (shrink)

This book brings together leading representatives of activity-theoretically-oriented and socioculturally-oriented research around the world, to discuss creativity as a collective endeavour strongly related to learning to face the societal challenges of our world. As history shows, major accomplishments in arts and technological innovations have allowed us to see the world differently and to identify new learning perspectives for the future which were seldom limited to individual action or isolated activities. This book, while primarily focused on educational insitutions, extends its examination (...) of creativity and learning to include other settings (such as government agencies) beyond the limits of schooling. (shrink)

Physics underlies all complexity, including our own existence: how is this possible? How can our own lives emerge from interactions of electrons, protons, and neutrons? This book considers the interaction of physical and non-physical causation in complex systems such as living beings, and in particular in the human brain, relating this to the emergence of higher levels of complexity with real causal powers. In particular it explores the idea of top-down causation, which is the key effect allowing the emergence of (...) true complexity and also enables the causal efficacy of non-physical entities, including the value of money, social conventions, and ethical choices. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Reproduction of the original: The Task of Social Hygiene by Havelock Ellis.

This Is A New Release Of The Original 1910 Edition.

This paper reflects on affect and emotion as they relate to poetics — her/histories — in twenty-first century museums. Using specific examples, it considers the ways in which collections of material culture hold diverse meanings and how ideas are communicated to audiences over time and space but might also be challenged through imaginative activity. Key objects, exhibitions and activities discussed highlight masculinities at work in museums and include the temporary art installations by Yinka Shonibare and Fred Wilson in the Victoria (...) and Albert Museum's (V&A) Norfolk House Music Room in 2007; the portrait in oils of the Jamaican scholar Francis Williams, painted by an anonymous artist around 1745; and a contemporary oral commentary by Benjamin Zephaniah in the V&A British Galleries, which are considered through a feminist lens of poetics. (shrink)

In recent years, feminist scholarship on emotional labor has proliferated. I identify a related but distinct form of care labor, hermeneutic labor. Hermeneutic labor is the burdensome activity of: understanding and coherently expressing one’s own feelings, desires, intentions, and movitations; discerning those of others; and inventing solutions for relational issues arising from interpersonal tensions. I argue that hermeneutic labor disproportionately falls on women’s shoulders in heteropatriachal societies, especially in intimate relationships between women and men. I also suggest that some of (...) the gendered burdens of emotional labor that feminist scholars point out would better be described as hermeneutic labor. Drawing on feminist philosophy as well as findings from social psychology and sociology, I argue that the exploitation of women’s hermeneutic labor is a pervasive element of what Sandra Bartky calls the ‘micropolitics’ of intimate relationships. The widespread expectation that women are relationship maintenance experts, as well as the prevalence of a gendered demand-withdraw pattern of communication, leads an exploitative situation to appear natural or even desirable, even as it leads to women’s dissatisfaction. This situation may be considered misogynistic in Kate Manne’s sense, where misogyny is a property of social environments rather than a worldview. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

"Dare to be wise."--Mysticism.--Personality.--The individualism of value.--The unreality of time.--The relation of time and eternity.--The meaning of causality.--Propositions applicable to themselves.--Introduction to the study of philosophy.--The further determination of the absolute.--An ontological idealism.

A high school drop-out who served in the American army and then managed to slip into Oxford on the G.I. bill, Frank Cioffi gained a considerable public reputation in Freudian and Wittgensteinian circles. Frank Cioffi: The Philosopher in Context is an account of his conversation is written in a Boswellian spirit, capturing the sharp intelligence, boisterous sense of humour and wealth of illustration Cioffi was able to bring to bear on life's biggest problems when he was, as if were, off-duty. (...) Tackling subjects such as the unruly body, the challenge of art, dealing with failure, the lure of science, the meaning of life, our understanding of others, depression, the case for suicide, and death, David Ellis describes how a philosopher who was profoundly influenced by Wittgenstein dealt with general issues and creates a vivid impression of an unusual and gifted individual. This portrait is followed by a post-script in which Nicholas Bunnin, who worked in the philosophy department at Essex when Cioffi was a professor there, situates him in a more strictly academic context and discusses his less well-known essays on literary criticism and the behavioural sciences, arguing for Cioffi's potential to inspire those seeking a role for analytic philosophy within the broader scope of humanistic philosophy. A mixture of personal portrait and academic introduction, Frank Cioffi: The Philosopher in Context provides an elegant and enjoyable tribute to Cioffi as both man and philosopher. (shrink)

_The Politics of Religious Literacy_ challenges popular understandings of religious literacy as an inclusive framework for navigating religious diversity in the public sphere. Offering a new model, this book provides insights into the often-overlooked feelings and practices informing our questionably secular age.

Irrational beliefs are often seen as beliefs that are either costly or even pathological and it is assumed that we should eliminate them when possible. In this paper we argue that not only irrational beliefs are a widespread feature of human cognition and agency but also that, depending on context, they can be beneficial to the person holding them, not only psychologically but also epistemically. Given that rationality is highly valued, judgements of rationality have wide-ranging implications for interpersonal relations at (...) an individual and societal level. We suggest that a better understanding of rationality and its role in cognition can lead to a more compassionate treatment of people who express beliefs that are judged as irrational. (shrink)

Rather than as a giving of permission to someone to transgress one’s bodily boundaries, I argue for defining sexual consent as feeling-with one’s sexual partner. Dominant approaches to consent within feminist philosophy have failed to capture the intercorporeal character of erotic consciousness by treating it as a form of giving permission, as is evident in the debate between attitudinal and performative theories of consent. Building on the phenomenology of Maurice Merleau-Ponty, Ann Cahill, Linda Martín Alcoff, and others, I argue that (...) taking consent to be an intercorporeal and dynamic coexistence of desiring bodies opens up new ways of thinking about the role of consent in sexual ethics. I suggest that phenomenology’s theories of embodied consciousness, operative intentionality, and the direct perception of others provide a better groundwork for conceptualizing the role of ambiguity and subtle power dynamics in sexual encounters than attitudinal or performative accounts of consent. I also defend my view against Jonathan Jenkins Ichikawa’s argument for doing away with the concept of consent in sexual ethics due to consent's stubborn and infelicitous presupposition of permission-giving. (shrink)

An argument is presented to the effect that the ability to feel or to experience meaning conditions the ability to mean, and is thus essential to our notion of meaning. The experience of meaning is manifested in the "fine shades" of use and behavior. Theses, so obvious in music, constitute understanding music, which makes music understanding so relevant to understanding language. Applying these notions of understanding, feeling, and experience--as well as their explication in terms of comparisons, internal relation, and mastery (...) of technique--to music, where they are so apt and natural, is fertile both for the philosophy of language and the philosophy of music. (edited). (shrink)

The study of social inequality and stratification has long been at the core of sociology and the social sciences. In this article, I argue that certain tendencies have become entrenched in our dominant paradigm that leave many researchers pursuing coarse-grained analyses of how difference relates to inequality. Centrally, despite the importance of categories and categorization for how researchers study social inequality, contemporary theories of categories are poorly integrated into conventional research. I contend that the widespread and often unquestioned use of (...) state categories as categories of analysis reinforces these tendencies. Using research on colorism as an inspiration, I highlight several components of what I call the infracategorical model of inequality, which urges researchers to disaggregate difference by shifting our focus from membership in categories to the cues of categories, membership in subcategories, and perceived typicality. (shrink)

Brute facts are facts that don't have explanations. They are instrumental in our attempts to give accounts of other facts or phenomena, and so they play a key role in many philosophers' views about the structure of the world. This volume explores neglected questions about the nature of brute facts and their explanatory role.

The original Italian text has been reproduced in the back of the volume.

Many scholars in religious ethics and political theory read Augustine's emphasis on pride as tied to a pessimism about politics and human nature as well as a neutralist vision of politics. Against these views, this essay argues that Augustine's vision of political humility is at once tied to a thick, non‐neutralist vision of the good and a limited view of politics' role in achieving this good on its own. To make this argument, I compare Augustine's largely neglected commentary on Genesis (...) with that of Hobbes, a political pessimist with whom Augustine is often compared. While Hobbes's political combatting of pride adheres to a vision of mere “preservation,” Augustine's instead entails a vision of “re‐creation.” Political re‐creation is aspirational, participating in a re‐instantiation of creation's order, but it is also limited, since (re‐)creation is ultimately the work of God. (shrink)

Lacan postulated that the psyche can be understood by means of certain structures, which control our lives and our desires, and which operate differently at different logical moments or stages of formation.Jacques Lacan and the Logic of Structure offers us a reading of the major concepts of Lacan in terms of his later topological theory and aims to show how this was always a concern for Lacan and not only an issue in the last seminars. Ellie Ragland discusses how various (...) stages of formation can be uncovered topologically within language itself, and operate to place certain properties – fantasy, the drive, jouissance, discourse and ethics in language itself. In this way she explores not only how language actually works in tandem with the properties, but also gives a different idea of what knowledge actually is and what implications that may have for reimagining and reworking differential/diagnostic structures. Jacques Lacan and the Logic of Structure is a compelling exponent of the innovative approaches Lacan takes to rethinking what psychoanalysis is and what it can do to enlighten psychoanalysts and treat patients. It will be essential reading to psychoanalysts, psychoanalytic psychotherapists, training graduate students in the fields of film, literary, gender and cultural studies. (shrink)

This article examines pregnancy as a dyadic body-project within surrogate motherhood arrangements. In gestational surrogacy arrangements, the surrogate mother agrees to have an embryo that has been created using IVF, with the genetic materials of the intended parents or of anonymous donors, surgically implanted in her womb. Based on anthropological fieldwork among Jewish-Israeli surrogates and intended mothers involved in these arrangements, this article focuses upon the interactive identity management practices that the women jointly undertake during the pregnancy. For each side, (...) creating an unambiguous definition of motherhood was central to their individual identity-work. For surrogates, the possible imputations of immorality required redefining pregnant embodiment as separate from maternal identity, while for intended mothers, the surrogate’s embodiment of the pregnancy represented competing claims to their own maternity. Through verbal communication and through practices of disembodiment and vicarious embodiment, the women construct a ‘shifting body’ which they use to designate the social label of pregnancy, identity-building processes associated with pregnant embodiment, and even the lived experience of pregnancy. This example of a dyadic body-project contributes to the existing scholarship on the role of the body in the management of identity. While previous works have examined projects of the body as individualistic pursuits, the shifting body exemplifies that body-projects can be collaborative, dual forms of identity-work and that pregnancy can be the site of these projects. (shrink)

Phenomenologists have long viewed love as a central form of inter-subjective engagement. I show here that it is also of concern to phenomenological ethics. After establishing the relation of phenomenology to ethics, I show that both classical and existential phenomenology view love as an act of valuing the loved one. I argue that a second act of valuing is latent in phenomenology: valuing the relationship. These values are evident in the phenomenological distinction between true love, which generates a “perspective in (...) difference,” and false love, which seeks union with the beloved manifesting in devotion and/or jealousy. Because culturally dominant heteronormative scripts incline individuals toward false love, lovers should create their own pacts for ethical relationships. I consider consensually non-monogamous relationships as an example. (shrink)

(1993). Fantasies on the fringe: Romantic concepts of nationalism in utopias set at the edges of nineteenth-century Europe. History of European Ideas: Vol. 16, No. 4-6, pp. 647-654.

Jean-Paul Sartre’s theory of “the look” has generally been understood as an argument for the impossibility of mutual recognition between consciousnesses. Being-looked-at reveals me as an object for the other, but I can never grasp this object that I am. I argue here that the chapter “The Look” in Being and Nothingness has been widely misunderstood, causing many to dismiss Sartre’s view unfairly. Like Hegel’s account of recognition, Sartre’s “look” is meant as a theory of successful mutual recognition that proves (...) the existence of others. Yet Sartre claims that such an account is plausible only if recognition is affective, not cognitive. Situating Sartre’s account of the look within his technical understanding of affect’s distinctness from cognition not only enables a better understanding of Sartre’s view, but also reveals a compelling alternative to the understanding of self-other relations in contemporary affect theory. (shrink)

While Simone de Beauvoir’s theory of alterity has been the topic of much discussion within Beauvoir scholarship, feminist theory, and social and political philosophy, it has not commonly been a reference point for those working within ethics. However, Beauvoir develops a novel view that those concerned with the ethical import of respect for others should consider seriously, especially those working within the Levinasian tradition. I claim that Beauvoir distinguishes between two forms of otherness: namely, existential alterity and sociopolitical alterity. While (...) sociopolitical alterity is a contingent and surmountable form of otherness that results from oppression of individuals and groups, existential alterity is a necessary feature of the human condition that discloses the foreignness of the other as a freedom. Out of this view of existential alterity, I argue, Beauvoir develops an ethic of asymmetrical reciprocity. In contrast with Levinas, who dismisses reciprocity as a symmetrical or reversible model of relation that minimizes difference, Beauvoir promulgates a view of reciprocity that does not fall into the problems that Levinas diagnoses. Moreover, asymmetrical reciprocity more successfully figures the ethical relation to the other than the absolute asymmetry one finds in Levinas, which becomes evident through revisiting Levinas’s account of eros and contrasting it with that of Beauvoir. (shrink)

Sacred Harp singers the world over gather weekly to sing out ofThe Sacred Harp, a collection of shape-note songs first published in 1844. Their tradition is highly ritualized, and it plays an important role in the lives of many participants. Following the implementation of lockdown protocols to combat the COVID-19 pandemic, groups of Sacred Harp singers quickly and independently devised a variety of means by which to sing together online using Zoom, Jamulus, and Facebook Live. The rapidity and creativity with (...) which Sacred Harp singers developed ways to sustain their activities attests to the strength and significance of this community of practice, and in this article I describe each modality and provide an account of how it came to be developed and widely used. As a participant-observer, I completed extensive fieldwork across these digital sites and conducted semi-structured interviews with 22 other singers. I found that online singing practices have reshaped the Sacred Harp community. Many singers who did not previously have the opportunity to participate now have access, while others have lost access due to technological barriers or lack of interest in online activities. At the same time, geographical barriers have disintegrated, and singing organizers must make an effort to maintain local identity. A stable community of singers has emerged in the digital realm, but it is by no means identical to the community that predated the pandemic. I also identify the ways in which online singing has proven meaningful to participants by providing continuity in their personal and communal practice. Specifically, online singing allows participants to access and celebrate their collective memories of the Sacred Harp community, carry out significant rituals, and continue to grow as singers. While no single modality replicates the complete Sacred Harp singing experience, together they function “like pieces in a puzzle”, allowing individual participants to access many of the elements of Sacred Harp singing that are most meaningful to them. (shrink)

An entry on the meaning and history of emergence as well as the current debate on emergentism in philosophy and the sciences.

Timely and immersive, Metaphysical Animals tells the unlikely story of four young women philosophers. Mary Midgley (neé Scrutton), Iris Murdoch, Elizabeth Anscombe, and Philippa Foot (neé Bosanquet...

This article asks the questions: Did the DPJ engage in crisis response and management differently than the LDP did? If so, why? If not, why not? In order to try to answer these questions systematically I use an inductive comparative method of choosing three equivalent each under the LDP and the DPJ in which they responded to a similar type of crisis. The crises selected were Okinawa bases issues in 1995 (LDP) and 2009 (DPJ), Senkaku Islands under the LDP (2008) (...) and DPJ (2010), and the Hanshin quake in 1995 (LDP) and Fukushima in 2011 (DPJ). This gave me a nice mix of intense, short-term cases to compare; one domestic (disaster-related), and two foreign (Okinawa bases with US; Senkaku/Daiyou conflict with China); coalition governments under LDP and DPJ (2009) of different kinds vs. single-party (other DPJ). A very brief description of each crisis will be followed by some generalizations comparing the two parties’ responses. I find that both parties had similar problems with information management, but that there were characteristic and predictable trade-offs of their different party decisionmaking structures and relations with the national bureaucracy. Finally, I mention some of the inherent structural problems of Japanese politics and policymaking that inhibit effective response regardless of the party in power. (shrink)

A detailed description of an as yet unrecorded astrolabe quadrant in a private collection is presented. A date between 1291 and 1310 is deduced from the calendrical data engraved on it. The characteristics of the newly recorded instrument have been compared with those of six other medieval astrolabe quadrants. The newly recorded instrument appears to present an early, if not the earliest, stage of development in the history of the astrolabe quadrant. In the comparison the newly recorded instrument is also (...) distinguished by the red and black colours applied to differentiate between the superposed scales of the astrolabe quadrant. The names and the positions of the stars on the instruments were used to establish a connection between two of the instruments studied, those in Rouen and Oxford, and a manuscript tradition on the construction of the astrolabe quadrant, exemplified by MS Oxford Ashmole 1522. The data on three other astrolabe quadrants are shown to stem from star lists in treatises on astrolabes. For two instruments, those dated earliest and latest, no such connection was found. Some star names on the newly recorded instrument have hitherto not been recorded. Finally, the competence of the later medieval artisans has been investigated by analysing the accuracy of these instruments. (shrink)