Mapping Holistic Learning: An Introductory Guide to Aesthetigrams introduces the concept of aesthetigrams. These are participant-produced visual maps of aesthetic engagement. The map-making strategy was originally developed by one of the authors, Boyd White, to assist him in understanding what his university-level students were experiencing as they interacted with artworks. Such interactions are, after all, private, individualistic, and fleeting. How can a teacher foster student/teacher dialogue that might lead to enhanced engagement, much less do research, without a concrete record of such engagement? Aesthetigrams provide that record. Recently, the strategy has been adapted to other fields of study-the teaching of literature, and philosophy for children, as well as the writing of poetry. Boyd White and Amelie Lemieux are persuaded that the strategy could be expanded into other disciplines. For example, might it not be useful for a teacher to know what a student is feeling and thinking as she struggles with a mathematical concept? Mapping Holistic Learning is divided into three sections. Chapter 1 addresses the theoretical framework that underpins the authors' research. The second section, Chapters 2 to 5, provides examples of aesthetigram usage within the formal education environment, in art and literature classrooms. The third section, Chapters 6 and 7, introduces two recent experiments in informal settings-one in an adult poetry workshop, the other in a philosophy-for-children workshop. It is not necessary to follow the book in chronological order. Readers are invited to attend to the chapters that most closely address their individual interests.

Mapping Holistic Learning: An Introductory Guide to Aesthetigrams introduces the concept of aesthetigrams. These are participant-produced visual maps of aesthetic engagement. The map-making strategy was originally developed by one of the authors, Boyd White, to assist him in understanding what his university-level students were experiencing as they interacted with artworks. Such interactions are, after all, private, individualistic, and fleeting. How can a teacher foster student/teacher dialogue that might lead to enhanced engagement, much less do research, without a concrete record of such engagement? Aesthetigrams provide that record. Recently, the strategy has been adapted to other fields of study-the teaching of literature, and philosophy for children, as well as the writing of poetry. Boyd White and Amelie Lemieux are persuaded that the strategy could be expanded into other disciplines. For example, might it not be useful for a teacher to know what a student is feeling and thinking as she struggles with a mathematical concept? Mapping Holistic Learning is divided into three sections. Chapter 1 addresses the theoretical framework that underpins the authors' research. The second section, Chapters 2 to 5, provides examples of aesthetigram usage within the formal education environment, in art and literature classrooms. The third section, Chapters 6 and 7, introduces two recent experiments in informal settings-one in an adult poetry workshop, the other in a philosophy-for-children workshop. It is not necessary to follow the book in chronological order. Readers are invited to attend to the chapters that most closely address their individual interests.

"Empathy must be part of education because knowledge without it is incomplete" (Swanger, Essays in Aesthetic Education, 1990). Aesthetics, Empathy and Education pursues Swanger's assertion in myriad ways. The text is divided into four sections. The first addresses research methodology from widely differing perspectives. The second section scrutinizes research again, this time addressing the self as the research subject. The third section takes a more specifically philosophical approach to the topic, challenging some underlying assumptions about education and empathy. Finally, the fourth section looks at classroom practice. Aesthetics, Empathy and Education is essential reading for pre-service teachers, graduate students and instructors.

The Aesthetics Primer is intended for anyone interested in the topic of aesthetics and how it can influence directions in education. The text is suitable for university courses that address aesthetics specifically, but also art education, values education, philosophy of education, and qualitative research methods. While examples are frequently taken from art, the primer is applicable beyond the discipline of aesthetic education. The text approaches its topic from two directions. First, there is a theoretical and philosophical section, providing a historical context for the term «aesthetics. It then provides a practical application, describing a research protocol that examines how participants respond to, record, and reflect on their aesthetic encounters. These activities result in a merging of aesthetic responses and, in the examples provided, art criticism. The implication is that the exercise could be extended to include other educational disciplinary foci as well. The research clearly indicates emerging patterns of self- and social awareness that result from subjects' participation.

St. Augustine's Confessions is heralded as a classic of Western culture. Yet when James Boyd White first tried to read it in translation, it seemed utterly dull. Its ideas struck him as platitudinous and its prose felt drab. It was only when he started to read the text in Latin that he began to see the originality and depth of Augustine's work. In Let in the Light, White invites readers to join him in a close and engaged encounter with the Confessions in which they will come to share his experience of the book's power and profundity by reading at least some of it in Augustine's own language. He offers an accessible guide to reading the text in Latin, line by line-even for those who have never studied the language. Equally attuned to the resonances of individual words and the deeper currents of Augustine's culture, Let in the Light considers how the form and nuances of the Latin text allow greater insight into the work and its author. White shows how to read Augustine's prose with care and imagination, rewarding sustained attention and broader reflection. Let in the Light brings new life to a classic work, guiding readers to experience the immediacy, urgency, and vitality of Augustine's Confessions.

"Empathy must be part of education because knowledge without it is incomplete" (Swanger, Essays in Aesthetic Education, 1990). Aesthetics, Empathy and Education pursues Swanger's assertion in myriad ways. The text is divided into four sections. The first addresses research methodology from widely differing perspectives. The second section scrutinizes research again, this time addressing the self as the research subject. The third section takes a more specifically philosophical approach to the topic, challenging some underlying assumptions about education and empathy. Finally, the fourth section looks at classroom practice. Aesthetics, Empathy and Education is essential reading for pre-service teachers, graduate students and instructors.

Ma is a curriculum. The Japanese concept of ma refers to the interval between two markers. Ma is somatically constructed by a deliberate, attentive consciousness to what simultaneously is expressed, repressed, or suppressed between two structures. In a dialectic exploration, the spaces between-private/public, teacher/student, old/new, self/other, among others-are probed in ways that contribute to the significant research in teaching and learning that has been undertaken in the last few decades. Material culture is the study of belief systems, behaviours, and perceptions through artefacts and physical objects and is central to the socialization of human beings into culture. The analysis of cultural materials offers sites for concretizing the self and the self in context. New materiality challenges assumptions and cliches and allows for possibilities not yet imagined, perhaps even inconceivable possibilities. New materiality approaches accept that matter itself has agency. As such, this book investigates the intersections at the core of ma, engagements wherein the investigations create something new, in order to demonstrate the layers of the teaching and learning self. Interpretations of the concept of ma articulate new definitions to improve the conditions, practices, products, and pedagogies of being a teacher/learner in the twenty-first century. Ma is a site for epistemological understandings, threshold learnings, and self and curriculum becomings.

Ma is a curriculum. The Japanese concept of ma refers to the interval between two markers. Ma is somatically constructed by a deliberate, attentive consciousness to what simultaneously is expressed, repressed, or suppressed between two structures. In a dialectic exploration, the spaces between-private/public, teacher/student, old/new, self/other, among others-are probed in ways that contribute to the significant research in teaching and learning that has been undertaken in the last few decades. Material culture is the study of belief systems, behaviours, and perceptions through artefacts and physical objects and is central to the socialization of human beings into culture. The analysis of cultural materials offers sites for concretizing the self and the self in context. New materiality challenges assumptions and cliches and allows for possibilities not yet imagined, perhaps even inconceivable possibilities. New materiality approaches accept that matter itself has agency. As such, this book investigates the intersections at the core of ma, engagements wherein the investigations create something new, in order to demonstrate the layers of the teaching and learning self. Interpretations of the concept of ma articulate new definitions to improve the conditions, practices, products, and pedagogies of being a teacher/learner in the twenty-first century. Ma is a site for epistemological understandings, threshold learnings, and self and curriculum becomings.

St. Augustine's Confessions is heralded as a classic of Western culture. Yet when James Boyd White first tried to read it in translation, it seemed utterly dull. Its ideas struck him as platitudinous and its prose felt drab. It was only when he started to read the text in Latin that he began to see the originality and depth of Augustine's work. In Let in the Light, White invites readers to join him in a close and engaged encounter with the Confessions in which they will come to share his experience of the book's power and profundity by reading at least some of it in Augustine's own language. He offers an accessible guide to reading the text in Latin, line by line-even for those who have never studied the language. Equally attuned to the resonances of individual words and the deeper currents of Augustine's culture, Let in the Light considers how the form and nuances of the Latin text allow greater insight into the work and its author. White shows how to read Augustine's prose with care and imagination, rewarding sustained attention and broader reflection. Let in the Light brings new life to a classic work, guiding readers to experience the immediacy, urgency, and vitality of Augustine's Confessions.

Language is our key to imagining the world, others, and ourselves. Yet sometimes our ways of talking dehumanize others and trivialize human experience. In war other people are imagined as enemies to be killed. The language of race objectifies those it touches, and propaganda disables democracy. Advertising reduces us to consumers, and cliches destroy the life of the imagination.

How are we to assert our humanity and that of others against the forces in the culture and in our own minds that would deny it? What kind of speech should the First Amendment protect? How should judges and justices themselves speak? These questions animate James Boyd White's "Living Speech," a profound examination of the ethics of human expression--in the law and in the rest of life.

Drawing on examples from an unusual range of sources--judicial opinions, children's essays, literature, politics, and the speech-out-of-silence of Quaker worship--White offers a fascinating analysis of the force of our languages. Reminding us that every moment of speech is an occasion for gaining control of what we say and who we are, he shows us that we must practice the art of resisting the forces of inhumanity built into our habits of speech and thought if we are to become more capable of love and justice--in both law and life."

Through fresh readings of texts ranging from Homer's "Iliad," Swift's "Tale of a Tub," and Austen's "Emma" through the United States Constitution and "McCulloch v. Maryland," James Boyd White examines the relationship between an individual mind and its language and culture as well as the "textual community" established between writer and audience. These striking textual analyses develop a rhetoric--a "way of reading" that can be brought to any text but that, in broader terms, becomes a way of learning that can shape the reader's life.
"In this ambitious and demanding work of literary criticism, James Boyd White seeks to communicate 'a sense of reading in a new and different way.' . . . [White's] marriage of lawyerly acumen and classically trained literary sensibility--equally evident in his earlier work, "The Legal Imagination"--gives the best parts of "When Words Lose Their Meaning" a gravity and moral earnestness rare in the pages of contemporary literary criticism."--Roger Kimball, "American Scholar"
"James Boyd White makes a state-of-the-art attempt to enrich legal theory with the insights of modern literary theory. Of its kind, it is a singular and standout achievement. . . . [White's] selections span the whole range of legal, literary, and political offerings, and his writing evidences a sustained and intimate experience with these texts. Writing with natural elegance, White manages to be insightful and inciteful. Throughout, his timely book is energized by an urgent love of literature and law and their liberating potential. His passion and sincerity are palpable."--Allan C. Hutchinson, "Yale Law Journal"
"Undeniably a unique and significant work. . . . "When WordsLose Their Meaning" is a rewarding book by a distinguished legal scholar. It is a showcase for the most interesting sort of inter-disciplinary work: the kind that brings together from traditionally separate fields not so much information as ideas and approaches."--R. B. Kershner, Jr., "Georgia Review"

Description: How are we to read the Gospels and bring them into our lives? The idea of this book is that the Gospels are not merely rules for life, or stories illustrating moral lessons, or statements of theological doctrine, but invitations to thought and conversation. The Gospels are full of problems, uncertainties, and tensions; these difficulties call upon us to engage with the Gospels in a new way: to read them, to ask questions about them, to live with them, alone and together. The way we do that is by a kind of conversation, with each other, or within ourselves. The Gospel as Conversation is meant to engage the reader in the conversation by which the Gospels maintain their life today among us. It contains Gospel passages, sermons given on those passages, and questions for reflection. It is intended both for individual readers and for groups in adult education classes.

How can we connect the Gospels--the fundamental texts of Christian faith--to our own experience of inner and outer life? This is the question that animates Connecting to the Gospel. In it James Boyd White presents a series of Gospel passages, together with the sermons he gave on these passages as a lay preacher in the Episcopal Church, with brief commentaries and questions on each as well. The whole is designed as an aid to thought and reflection about the issues raised by the Gospel passages, as they relate both to our own larger culture and to our internal religious experiences. The texts are old texts, from the past. What relation do they have, can they have, with life in the twenty-first century?One aim of the book is to establish a set of questions, both about the Gospels and about our own lives, which the reader is invited to pursue on his or her own. It can be used both by individuals and groups engaged in study and exploration.

Certain questions are basic to the human condition: how we imagine the world, and ourselves and others within it; how we confront the constraints of language and the limits of our own minds; and how we use imagination to give meaning to past experiences and to shape future ones. These are the questions James Boyd White addresses in "The Edge of Meaning", exploring each through its application to great works of Western culture - "Huckleberry Finn", the "Odyssey", and the paintings of Vermeer among them. In doing so, White creates a deeply moving and insightful book and presents an inspiring conception of mind, language and the essence of living.

To which institutions or social practices should we grant authority? When should we instead assert our own sense of what is right or good or necessary?
In this book, James Boyd White shows how texts by some of our most important thinkers and writers--including Plato, Shakespeare, Dickinson, Mandela, and Lincoln--answer these questions, not in the abstract, but in the way they wrestle with the claims of the world and self in particular historical and cultural contexts. As they define afresh the institutions or practices for which they claim (or resist) authority, they create authorities of their own, in the very modes of thought and expression they employ. They imagine their world anew and transform the languages that give it meaning.
In so doing, White maintains, these works teach us about how to read and judge claims of authority made by others upon us; how to decide to which institutions and practices we should grant authority; and how to create authorities of our own through our thoughts and arguments. Elegant and accessible, this book will appeal to anyone wanting to better understand one of the primary processes of our social and political lives.

White extends his conception of United States law as a constitutive rhetoric shaping American legal culture that he proposed in When Words Lose Their Meaning, and asks how Americans can and should criticize this culture and the texts it creates. In determining if a judicial opinion is good or bad, he explores the possibility of cultural criticism, the nature of conceptual language, the character of economic and legal discourse, and the appropriate expectations for critical and analytic writing. White employs his unique approach by analyzing individual cases involving the Fourth Amendment of the United States constitution and demonstrates how a judge translates the facts and the legal tradition, creating a text that constructs a political and ethical community with its readers.

White extends his theory of law as constitutive rhetoric, asking how one may criticize the legal culture and the texts within it.
"A fascinating study of the language of the law. . . . This book is to be highly recommended: certainly, for those who find the time to read it, it will broaden the mind, and give lawyers a new insight into their role."--"New Law Journal"

In this collection of essays, James Boyd White continues his work in the rhetorical and literary analysis of law, seeing it as a system for the creation of social meaning. White's focus is on the intellectual and ethical possibilities of law, based on the view that law is not merely a logical enterprise, nor a mere matter of politics and power, but rather an activity of the whole mind, including its imaginative and affective capacities.
The essays here are united by two basic themes. First, the essays suggest that law can usefully be regarded not only as a set of rules designed to produce results in the material world, as it usually is regarded, but also as an imaginative and intellectual activity that has as its end the claim of meaning for human experience, both individual and collective. Second, they argue that education, including in the law, works by the constant modification of expectation by experience.
White claims that as we grow, whether as individuals or as a community, we constantly shape our expectations to our experiences. This happens with particular force and clarity in the law, which seeks to create both a certain set of expectations--this is how it works as a system of regulation--and a series of occasions and methods for their revision. White's interest is in the way these understandings can affect legal teaching, practice, and criticism.
The essays in this book examine such topics as the nature of legal education; the possibilities for writing in the law for both judges and lawyers; the relation between the practice of making and claiming meaning as it works in the law and in literatures more usually though of as imaginative, such as poetry or drama; theways in which the law talks, and ought to talk, about business corporations, religion, and individual judgments; and the ethical possibilities of the practice of law when it is conceived of as a field for the making of meaning.
"From Expectation to Experience" will be of interest to lawyers, legal scholars, as well as students of law, law and literature, and ethics and literature.
James Boyd White is Hart Wright Professor of Law, Professor of English, and Adjunct Professor of Classical Studies, University of Michigan.

How do you imagine the world, and yourself and others within it? How do you confront the constraints of language, the evils of your particular culture, the limits of your own mind? How do you use what you imagine to give meaning to your past experience and shape your expectations for the future? Such are the questions that drive "The Edge of Meaning", by the distinguished humanist and lawyer James Boyd White. With the delicacy, range and style for which he is known, White brings these questions to a series of great works from Western culture. These provocative discussions reveal different kinds of language - from words to brushstrokes - that both enable and constrain our understanding. These include Thoreau's "Walden", Twain's "Huckleberry Finn", Homer's "Odyssey", and Plato's "Phaedrus", as well as the paintings of Vermeer, the structure of a modern legal case, and the poetry of Robert Frost and George Herbert. Throughout, White examines his own experience in light of this complex set of questions, drawing the reader further into the intricacies of our search for understanding. The sequence of the book's chapters also eloquently retraces the universal human quest for meaning, from the youthful belief that we can make sense of it all, to the ways in which we continue to pursue the possibility of meaning even when we realize that the world's uncertainty extends to our own minds and imaginations. Addressing the most fundamental imaginative and intellectual activity of human life, this moving book presents an inspiring conception of an art of mind and language that enables us to live with the uncertainty and fluidity that are themselves the essence of living.

In this wide-ranging and timely volume, fourteen scholars address the important question, How should we talk about religion, whether our own or the religion of others? They confront such fundamental topics as the sufficiency of "reason" for a full life; the adequacy of our methods of describing and analyzing religion; the degree to which any serious confrontation with the religious experiences of others will challenge our own; and whether there can be a pluralism that does not dissolve into universal relativism. Writing from a diversity of perspectives and academic disciplines-philosophy, classics, medieval studies, history, anthropology, economics, political science, and art history, among others-the contributors illuminate issues at the heart of the most significant cultural, social, and political debates of our day. What emerges is not a univocal answer to the question posed in the title. Instead, by demonstrating how religion is talked about in the languages of very different academic disciplines, the essayists creatively address issues that no one should ignore: fundamentalism; the role of religion in American democracy; the tension between secular liberalism and religious rhetoric; monotheism versus pluralism; and the relationship between poverty and liberation theology. Collectively, their various approaches to talking about religion-differences due to background, age, nationality, religious outlook, and intellectual commitment, yet all valid-provide a general response to the question in the book's title: in intellectual and personal community. Contributorss: Luis E. Bacigalupo, Clifford Ando, Sabine MacCormack, R. Scott Appleby, Bilinda Straight, Patrick J. Deneen, Wayne C. Booth (1921-2005), Eugene Garver, Javier Iguiniz Echeverria, Ruth Abbey, Sol Serrano, Carol Bier, Jeffrey Kripal, Ebrahim Moosa.