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In the 1950s heated views were sometimes expressed about the
alleged social results of married women going out to work.
Originally published in 1962 Married Women Working attempts to
examine the question objectively. It is based on two studies
undertaken over a period of nearly five years in a solidly
working-class London district – one, a detailed study in the
factory of a well-known firm of biscuit makers (Peek Freans)
relying mainly on married women workers; the other, a more general
one, in the surrounding borough as a whole. How effective was the
married woman as an employee? How did the firm cope with their new
type of labour and with what results? What was the effect on the
woman herself, and on her family, of her attempt to fill the dual
role of home-maker and paid worker? These are some of the questions
examined in this book, which also gives a very fascinating picture
of how people lived at the time, against the background of earlier
generations.
This volume focuses on the relational aspect of Jean-Luc Nancy's
thinking. As Nancy himself showed, thinking might be a solitary
activity but it is never singular in its dimension. Building on or
breaking away from other thoughts, especially those by thinkers who
had come before, thinking is always plural, relational. This
"singular plural" dimension of thought in Nancy's philosophical
writings demands explication. In this book, some of today's leading
scholars in the theoretical humanities shed light on how Nancy's
thought both shares with and departs from Descartes, Hegel, Marx,
Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating
"the sharing of voices," in Nancy's phrase, between Nancy and these
thinkers. Contributors: Georges Van Den Abbeele, Emily Apter,
Rodolphe Gasche, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin,
Timothy Murray, Jean-Luc Nancy, and John H. Smith
These pages contain a wealth of information transcribed from
obscure and fragile, original documents housed at the North
Carolina State Archives. Papers were listed under the general
headings of "Slaves and Free Negroes," "Slaves and Free Persons of
Color
These pages contain a wealth of information transcribed from
obscure and fragile, original documents housed at the North
Carolina State Archives. Every attempt has been made to transcribe
the complete collection, including partial or fragmented documents.
The contemporary theologian Hans Kung has asked if the "death of
God," proclaimed by Nietzsche as the event of modernity, was
inevitable. Did the empowering of new forms of rationality in
Western culture beginning around 1500 lead necessarily to the
reduction or privatization of faith? In Dialogues between Faith and
Reason, John H. Smith traces a major line in the history of
theology and the philosophy of religion down the "slippery slope"
of secularization from Luther and Erasmus, through Idealism, to
Nietzsche, Heidegger, and contemporary theory such as that of
Derrida, Habermas, Vattimo, and Asad. At the same time, Smith
points to the persistence of a tradition that grew out of the
Reformation and continues in the mostly Protestant philosophical
reflection on whether and how faith can be justified by reason. In
this accessible and vigorously argued book, Smith posits that faith
and reason have long been locked in mutual engagement in which they
productively challenge each other as partners in an ongoing
"dialogue."
Smith is struck by the fact that although in the secularized
West the death of God is said to be fundamental to the modern
condition, our current post-modernity is often characterized as a
"postsecular" time. For Smith, this means not only that we are
experiencing a broad-based "return of religion" but also, and more
important for his argument, that we are now able to recognize the
role of religion within the history of modernity. Emphasizing that,
thanks to the logos located "in the beginning," the death of God is
part of the inner logic of the Christian tradition, he argues that
this same strand of reasoning also ensures that God will always
"return" (often in new forms). In Smith's view, rational reflection
on God has both undermined and justified faith, while faith has
rejected and relied on rational argument. Neither a defense of
atheism nor a call to belief, his book explores the long history of
their interaction in modern religious and philosophical
thought."
The contemporary theologian Hans Kung has asked if the "death of
God," proclaimed by Nietzsche as the event of modernity, was
inevitable. Did the empowering of new forms of rationality in
Western culture beginning around 1500 lead necessarily to the
reduction or privatization of faith? In Dialogues between Faith and
Reason, John H. Smith traces a major line in the history of
theology and the philosophy of religion down the "slippery slope"
of secularization from Luther and Erasmus, through Idealism, to
Nietzsche, Heidegger, and contemporary theory such as that of
Derrida, Habermas, Vattimo, and Asad. At the same time, Smith
points to the persistence of a tradition that grew out of the
Reformation and continues in the mostly Protestant philosophical
reflection on whether and how faith can be justified by reason. In
this accessible and vigorously argued book, Smith posits that faith
and reason have long been locked in mutual engagement in which they
productively challenge each other as partners in an ongoing
"dialogue."
Smith is struck by the fact that although in the secularized
West the death of God is said to be fundamental to the modern
condition, our current post-modernity is often characterized as a
"postsecular" time. For Smith, this means not only that we are
experiencing a broad-based "return of religion" but also, and more
important for his argument, that we are now able to recognize the
role of religion within the history of modernity. Emphasizing that,
thanks to the logos located "in the beginning," the death of God is
part of the inner logic of the Christian tradition, he argues that
this same strand of reasoning also ensures that God will always
"return" (often in new forms). In Smith's view, rational reflection
on God has both undermined and justified faith, while faith has
rejected and relied on rational argument. Neither a defense of
atheism nor a call to belief, his book explores the long history of
their interaction in modern religious and philosophical
thought."
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