What does it mean to see time in the visual arts and how does art reveal the nature of time? Paul Atkinson investigates these questions through the work of the French philosopher Henri Bergson, whose theory of time as duration made him one of the most prominent thinkers of the fin de siecle. Although Bergson never enunciated an aesthetic theory and did not explicitly write on the visual arts, his philosophy gestures towards a play of sensual differences that is central to aesthetics. This book rethinks Bergson's philosophy in terms of aesthetics and provides a fascinating and original account of how Bergsonian ideas aid in understanding time and dynamism in the visual arts. From an examination of Bergson's influence on the visual arts to a reconsideration of the relationship between aesthetics and metaphysics, Henri Bergson and Visual Culture explores what it means to reconceptualise the visual arts in terms of duration. Atkinson revisits four key themes in Bergson's work - duration; time and the continuous gesture; the ramification of life and durational difference - and reveals Bergsonian aesthetics of duration through the application of these themes to a number of 19th and 20th-century artworks. This book introduces readers and art lovers to the work of Bergson and contributes to Bergsonian scholarship, as well as presenting a new of understanding the relationship between art and time.

Drawing on a rich variety of premodern Indian texts across multiple traditions, genres, and languages, this collection explores how emotional experience is framed, evoked, and theorized in order to offer compelling insights into human subjectivity. Rather than approaching emotion through the prism of Western theory, a team of leading scholars of Indian traditions showcases the literary texture, philosophical reflections, and theoretical paradigms that classical Indian sources provide in their own right. The focus is on how the texts themselves approach those dimensions of the human condition we may intuitively think of as being about emotion, without pre-judging what that might be. The result is a collection that reveals the range and diversity of phenomena that benefit from being gathered under the formal term “emotion”, but which in fact open up what such theorisation, representation, and expression might contribute to a cross-cultural understanding of this term. In doing so, these chapters contribute to a cosmopolitan, comparative, and pluralistic conception of human experience. Adopting a broad phenomenological methodology, this handbook reframes debates on emotion within classical Indian thought and is an invaluable resource for researchers and students seeking to understand the field beyond the Western tradition.

The study of Roman society and social relations blossomed in the 1970s. By now, we possess a very large literature on the individuals and groups that constituted the Roman community, and the various ways in which members of that community interacted. There simply is, however, no overview that takes into account the multifarious progress that has been made in the past thirty-odd years. The purpose of this handbook is twofold. On the one hand, it synthesizes what has heretofore been accomplished in this field. On the other hand, it attempts to configure the examination of Roman social relations in some new ways, and thereby indicates directions in which the discipline might now proceed.
The book opens with a substantial general introduction that portrays the current state of the field, indicates some avenues for further study, and provides the background necessary for the following chapters. It lays out what is now known about the historical development of Roman society and the essential structures of that community. In a second introductory article, Clifford Ando explains the chronological parameters of the handbook. The main body of the book is divided into the following six sections: 1) Mechanisms of Socialization (primary education, rhetorical education, family, law), 2) Mechanisms of Communication and Interaction, 3) Communal Contexts for Social Interaction, 4) Modes of Interpersonal Relations (friendship, patronage, hospitality, dining, funerals, benefactions, honor), 5) Societies Within the Roman Community (collegia, cults, Judaism, Christianity, the army), and 6) Marginalized Persons (slaves, women, children, prostitutes, actors and gladiators, bandits). The result is a unique, up-to-date, and comprehensive survey of ancient Roman society.

This volume is a collection of essays written by colleagues and friends in honor of Michael W. Blastic, O.F.M., on the occasion of his 70th birthday. The contributing scholars endeavored to address significant issues within the academic areas in which Fr. Blastic has taught and published. Three essays are devoted to the Writings of Saint Francis; seven are dedicated to particular issues in Franciscan history, hagiography, spirituality and several texts; five deal specifically with women during the Middle Ages; and three final essays explore aspects of Franciscan theology and philosophy. Fr. Michael Blastic has taught at the Washington Theological Union, the Franciscan Institute at St. Bonaventure University and Siena College and served as a widely-respected retreat master. Contributors are Maria Pia Alberzoni, Luciano Bertazzo, O.F.M. Conv., Joshua C. Benson, Aaron Canty, Joseph Chinnici, O.F.M., Michael F. Cusato, O.F.M., Jay M. Hammond, J.A. Wayne Hellmann, O.F.M. Conv., Timothy J. Johnson, Lezlie Knox, Pietro Maranesi, Steven J. McMichael, O.F.M. Conv., Benedikt Mertens, O.F.M., Catherine M. Mooney, Luigi Pellegrini, Michael Robson, and William J. Short, O.F.M.

Ethology, or how animals relate to their environments, is currently enjoying increased academic attention. A prominent figure in this scholarship is Gilles Deleuze and yet, the significance of his relational metaphysics to ethology has still not been scrutinised. Jason Cullen's book is the first text to analyse Deleuze's philosophical ethology and he prioritises the theorist's examination of how beings relate to each other. For Cullen, Deleuze's Cinema books are integral to this investigation and he highlights how they expose a key Deleuzian theme: that beings are fundamentally continuous with each other. In light of this continuity then, Cullen reveals that how beings understand each other shapes them and allows them to transform their shared worlds.