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Dan Gunn

The present article seeks to analyse the place of Shakespeare’s work within the oeuvre of Gabriel Josipovici, starting with the latter’s first published critical book, The World and the Book, and ending with his most recent, Hamlet: Fold on Fold. In the early work Josipovici sought to establish a direct line between the Middle Ages and Modernism, yet Shakespeare was already a presence whose plays obliged that line to deviate. In his later critical work, such as On Trust, Shakespeare becomes one of the figures who allows Josipovici to exemplify clearly the crucial gap he wishes to explore between saying and doing. This gap is most fully explored in the recent book on Hamlet, where the protagonist is seen as the supreme literary example of what happens when the traditions governing doing have fallen away, leaving the character adrift in a sea of possibilities of utterance and action, none of which has the feel of necessity.

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Doing Personhood in Chinese Culture

The Desiring Individual, Moralist Self and Relational Person

Yunxiang Yan

. In doing so, Harris falls back to the dualistic model of the indivisible individual of the West versus the relational person of the Rest. To meet this challenge, Bloch offers a very different approach to that of Harris. Rather than taking pains to

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What’s a Political Theorist to Do?

Rawls, the Fair Value of the Basic Political Liberties, and the Collapse of the Distinction Between ‘Ideal’ and ‘Nonideal’ Theory

Susan Orr and James Johnson

, categorical and useful distinction’ can be drawn between the two ( Hamlin and Stemplowska 2012: 48 ). As things stand, there now are rival second order ‘conceptual maps’ of the contested terrain ( Hamlin and Stemplowska 2012 ; Valentini 2012 ). We do not

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Jennifer Dodge, Richard Holtzman, Merlijn van Hulst, and Dvora Yanow

analysis, among many others. The starting point of the roundtable was our shared belief that it does, indeed, make sense to think about teaching ‘interpretively’. But what might that mean? How does it differ from other ways of teaching? What ‘lessons

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Why Does God Get It Wrong?

Divine Fallibility in Athens and Jerusalem

Gabriel Kanter Webber

. ‘To who?’ ‘To Joe.’ ‘For what?’ ‘For the apple he gave you.’ ‘For the apple he gave me?’ asked Danish. ‘I found that apple myself.’ ‘Do you think the apple just grew there?’ Doughnut shouted. I remembered this story when visiting a Hindu

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Doing bizness

Migrant smuggling and everyday life in the Maghreb

Line Richter

the men draw on do not equate to typical characters or stereotypes but become more akin to elusive shapes in an amorphous network. This represents a move away from understanding migrant smuggling in terms of more or less stable positions and formations

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What Would I Do with Lacan Today?

Thoughts on Sartre, Lacan, and Contemporary Psychoanalysis

Betty Cannon

Lacan’s own writings had not yet been translated into English. While I do not think I would have changed the fundamental nature of my argument, I would have taken this material into account had it been available. In a sense, I was writing in a vacuum

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Randolph Roth

” (predation, dominance, revenge, sadism, and ideology). 2 Pinker agrees, however, with Elias that historical circumstances have tended more and more over time to deter aggression in human societies and to facilitate cooperation and forbearance. He does not

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How Do Religions End?

Theorizing Religious Traditions from the Point of View of How They Disappear

Joel Robbins

What does it mean for a new religion to arise or take hold among a group of people? What does it mean for a religious tradition to endure? These are questions that are quite commonly addressed, at least implicitly, in the study of religion. Less frequently asked is the question of what it means for a religious tradition to come to an end. This article addresses this question, paying particular attention to the ways people actively dismantle a religious tradition that previously shaped their lives. I also consider what studying the process of religious disappearance can teach us about what it means for a tradition to arise and endure, arguing that a grasp on processes of religious dissolution is necessary for a fully rounded approach to the study of religious change. Throughout the article, I illustrate my arguments with material from the study of Christianity, Judaism and indigenous religious traditions, particularly from Oceania.

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Communities of Practice at the Cidade do Saber

Plural Citizenship and Social Inclusion in Brazil

Carla Guerrón Montero

do Saber (CDS). Although the CDS is not framed as such, I regard this project as an example of communities of practice where faculty, staff, administrators and students are potentially producing a new way to understand what it means to be a modern