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In his late work Religion within the Boundaries of Mere Reason,
Immanuel Kant struggles to answer a straightforward, yet
surprisingly difficult, question: how is radical conversion-a
complete reorientation of a person's most deeply held
values-possible? In this book, Ryan S. Kemp and Christopher
Iacovetti examine how this question gets taken up by Kant's
philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More
than simply developing a novel account of each thinker's position,
Kemp and Iacovetti trace how each philosopher formulates his theory
in response to tensions in preceding views, culminating in
Kierkegaard's claim that radical conversion lies outside a person's
control. Kemp and Iacovetti close by examining some of the
moral-psychological implications of Kierkegaard's account,
particularly the question of how someone might responsibly relate
to values that have, by their own admission, been acquired in
contingent and accidental fashion.
In his late work Religion within the Boundaries of Mere Reason,
Immanuel Kant struggles to answer a straightforward, yet
surprisingly difficult, question: how is radical conversion-a
complete reorientation of a person's most deeply held
values-possible? In this book, Ryan S. Kemp and Christopher
Iacovetti examine how this question gets taken up by Kant's
philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More
than simply developing a novel account of each thinker's position,
Kemp and Iacovetti trace how each philosopher formulates his theory
in response to tensions in preceding views, culminating in
Kierkegaard's claim that radical conversion lies outside a person's
control. Kemp and Iacovetti close by examining some of the
moral-psychological implications of Kierkegaard's account,
particularly the question of how someone might responsibly relate
to values that have, by their own admission, been acquired in
contingent and accidental fashion.
Addiction is often thought about in terms of cause, be that brain
chemistry, attachment patterns or cognitive schemas. But this does
not allow an understanding of what addiction "is". It does not
illuminate how addiction is lived. A phenomenology of addiction
reveals that addiction is characterised by an intolerance of pain,
a pursuit of pleasure, immediacy, technocratic solutions,
alienation, ambiguity and is drenched in deception. These are its
individual clinical manifestations, but this is also the way life,
in this century, is lived. The addict is thus the ultimate 21st
century subject, consuming without end, intolerant of emotion and
unable to grasp their own limitations. Rather than embraced, these
subjects act as a denied symptom, haunting late capitalism and
exposing the vampire-like nature of our culture. As such, these
subjects need to be treated not just as individuals who have "gone
too far", but as victims of the political agenda shaping our lives.
Thus the heart of the book is a description of addiction deepened
by existential-phenomenological theory. This description is then
used to understand the historical emergence of addiction, its
socio-political manifestation and also the crucial issue of how to
clinically treat the addict-subject.
New insights into key texts and interpretive problems in the
history of England and Europe between the eighth and thirteenth
centuries. This volume of the Haskins Society Journal demonstrates
the Society's continued interest in a broad range of geographical
contexts and methodological approaches to medieval history.
Chapters include a much-needed reassessment of AElfthryth and her
place in the society and governance of tenth-century England, as
well as a comprehensive survey of the conceptualization of
excommunication in post-Carolingian Europe to c.1200. Further
essays explore aspects of the Norman world of southern Italy,
including the dynamics of political coalitions and kinship
networks, ethnic identity, and material culture. The Journal
continues to highlight close analyses of key primary sources,with a
study of Angevin kingship in the writings of Hugh of Lincoln and
Adam of Eynsham, and an examination of Ralph of Niger's Old
Testament exegesis and criticism of crusading in the late twelfth
century. A ground-breaking newstudy assesses the utility of
colonialism as a valid model for understanding the extraction of
sacred resources and relics from the crusader lands. The volume
closes with a crucial reconsideration of the agency and power of
medieval French peasants as attested in medieval cartularies,
opening new approaches for further research into this critical and
complex social group.
In "But I Don't See You as Asian: Curating Conversations About
Race" Bruce Reyes-Chow curates a collection of cringe-inducing
statements about race such as, "If they can say it, why can't I?" "
"Do you know martial arts?" and "He's a different kind of Black,"
hoping to turn awkward moments into a dialogue between friends.
Sitting in the sweet spot between lectures in academia and activism
on the streets, Bruce invites the reader into a salon type of
atmosphere where he directly addresses thoughtless words and
diversionary tactics, such as dismissing racial discussions as
being impolite or avoiding race conversations altogether. He
invites the reader to chuckle, gasp, and perhaps nod in
understanding as he lists the kinds of statements often used
against persons of color in a predominantly white culture. But
rather than stopping there, Bruce asks readers to swap shoes with
him and reconsider their assumptions about race. Useful for
individual reading, or as a tool for opening group and community
discussions, "But I don't see you as Asian" puts one person's joys
and struggles on the table for dissection and discovery.
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