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Grand Teton National Park (Paperback)
Kendra Leah Fuller, Shannon Sullivan, Jackson Hole Historical Society
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R657
R541
Discovery Miles 5 410
Save R116 (18%)
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Ships in 10 - 15 working days
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The majestic beauty of Grand Teton National Park has moved people
throughout time. Native Americans believed in the spiritual power
of the towering mountain peaks and journeyed there to gain special
powers. Early fur traders, who had just crossed less ominous
mountain ranges, viewed with trepidation the massive obstacle that
loomed before them on their passage to the Pacific Northwest. In
others, the Tetons ignited vision and passion--a vision to preserve
for all generations to come and a passion to protect the
independent way of life known by the first settlers of this western
frontier. The formation of Grand Teton National Park spanned the
course of nearly 70 years. Although there were many people who
shared the struggle before them, it was not until Stephen Mather
and Horace M. Albright took up the fight in 1915 that steps towards
success were taken. Albright's tenacity and ability to convey his
vision to philanthropist John D. Rockefeller Jr. set in motion a
very long journey that culminated with Pres. Harry S. Truman
signing today's Grand Teton National Park into existence on
September 13, 1950.
In 1908, American philosopher Josiah Royce foresaw the future. Race
questions and prejudices, he said, "promise to become, in the near
future, still more important than they have ever been before." Like
his student W. E. B. Du Bois in Souls of Black Folk (1903), Royce
recognized that the problem of the next century would be, as Du
Bois put it, "the problem of the color line." The twentieth century
saw vast changes in race relations, but even after the election of
the first African-American U.S. president, questions of race and
the nature of community persist. Though left out of the mainstream
of academic philosophy, Royce's conception of community
nevertheless influenced generations of leaders who sought to end
racial, religious, and national prejudice. Royce's work provided
the conceptual starting place for the Cultural Pluralism movement
of the 1920s and 1930s, and his notion of the Beloved Community
influenced the work and vision of Martin Luther King, Jr., and the
civil rights movement. Communities, whether they are understood as
racial or geographic, religious or scientific, Royce argued, are
formed by the commitments of individuals to causes or shared
ideals. This starting point-the philosophy of loyalty-provides a
means to understand the nature of communities, their conflicts, and
their potential for growth and coexistence. Just as this work had
relevance in the twentieth century in the face of anti-Black and
anti-immigrant prejudice, Royce's philosophy of loyalty and
conception of community has new relevance in the twenty-first
century. This new edition of Royce's Race Questions, Provincialism,
and Other American Questions includes a new introduction to Royce's
philosophy of loyalty and the essays included in the volume, and a
second introduction connecting Royce's work with contemporary
discussions of race. The volume also includes six supplementary
essays by Royce (unavailable since their initial publication before
1916) that provide background for the original essays, raise
questions about his views, and show the potential of those views to
inform other discussions about religious pluralism, the philosophy
of science, the role of history, and the future of the American
community.
In 1908, American philosopher Josiah Royce foresaw the future. Race
questions and prejudices, he said, "promise to become, in the near
future, still more important than they have ever been before." Like
his student W. E. B. Du Bois in Souls of Black Folk (1903), Royce
recognized that the problem of the next century would be, as Du
Bois put it, "the problem of the color line." The twentieth century
saw vast changes in race relations, but even after the election of
the first African-American U.S. president, questions of race and
the nature of community persist. Though left out of the mainstream
of academic philosophy, Royce's conception of community
nevertheless influenced generations of leaders who sought to end
racial, religious, and national prejudice. Royce's work provided
the conceptual starting place for the Cultural Pluralism movement
of the 1920s and 1930s, and his notion of the Beloved Community
influenced the work and vision of Martin Luther King, Jr., and the
civil rights movement. Communities, whether they are understood as
racial or geographic, religious or scientific, Royce argued, are
formed by the commitments of individuals to causes or shared
ideals. This starting point-the philosophy of loyalty-provides a
means to understand the nature of communities, their conflicts, and
their potential for growth and coexistence. Just as this work had
relevance in the twentieth century in the face of anti-Black and
anti-immigrant prejudice, Royce's philosophy of loyalty and
conception of community has new relevance in the twenty-first
century. This new edition of Royce's Race Questions, Provincialism,
and Other American Questions includes a new introduction to Royce's
philosophy of loyalty and the essays included in the volume, and a
second introduction connecting Royce's work with contemporary
discussions of race. The volume also includes six supplementary
essays by Royce (unavailable since their initial publication before
1916) that provide background for the original essays, raise
questions about his views, and show the potential of those views to
inform other discussions about religious pluralism, the philosophy
of science, the role of history, and the future of the American
community.
The goal of this collection is to bring the powerful insights of
Continental philosophy to bear on some of the most challenging
difficulties of ethical life. The present historical juncture is a
moment when philosophy is being radically transformed by questions
of how to live well. What does such a way of life mean? How are we
to understand the meaning of ethicality? What are the obstacles to
ethical livings? And should we assume that an ethical life is a
"better" life? The movement of history and the developments of
culture and knowledge seem to have outstripped the capacity of
traditional forms of reflection upon ethical life to understand how
we might answer these questions. Ranging from existentialism to
deconstruction, phenomenology to psychoanalytic theory, and
hermeneutics to post-structuralism, the twelve essays in this
volume take up a wide, but clearly connected set of issues relevant
to living ethically: race, responsibility, religion, terror,
torture, technology, deception, and even the very possibility of an
ethical life. Some of the questions addressed are specific to our
times; some are ancient questions but with quite contemporary
twists. The concern in each case is to ask about the philosophical
significance of ongoing historical, cultural, and political
transformations to ethical living and thinking.
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Grand Teton National Park (Hardcover)
Kendra Leah Fuller, Shannon Sullivan; Contributions by Jackson Hole Historical Society
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R842
R691
Discovery Miles 6 910
Save R151 (18%)
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Ships in 10 - 15 working days
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Building on her book "Revealing Whiteness," Shannon Sullivan
identifies a constellation of attitudes common among well-meaning
white liberals that she sums up as white middle-class goodness, an
orientation she critiques for being more concerned with
establishing anti-racist bona fides than with confronting
systematic racism and privilege. Sullivan untangles the complex
relationships between class and race in contemporary white identity
and outlines four ways this orientation is expressed, each serving
to establish one s lack of racism: the denigration of lower-class
white people as responsible for ongoing white racism, the
demonization of antebellum slaveholders, an emphasis on
colorblindness especially in the context of white childrearing and
the cultivation of attitudes of white guilt, shame, and betrayal.
To move beyond these distancing strategies, Sullivan argues, white
people need a new ethos that acknowledges and transforms their
whiteness in the pursuit of racial justice rather than seeking a
self-righteous distance from it."
In this book, leading scholars explore how different forms of
ignorance are produced and sustained, and the role they play in
knowledge practices.
" A] lucid discussion of race that does not sell out the black
experience." Tommy Lott, author of The Invention of Race
Revealing Whiteness explores how white privilege operates as an
unseen, invisible, and unquestioned norm in society today. In this
personal and selfsearching book, Shannon Sullivan interrogates her
own whiteness and how being white has affected her. By looking
closely at the subtleties of white domination, she issues a call
for other white people to own up to their unspoken privilege and
confront environments that condone or perpetuate it. Sullivan s
theorizing about race and privilege draws on American pragmatism,
psychology, race theory, and feminist thought. As it articulates a
way to live beyond the barriers that white privilege has created,
this book offers readers a clear and honest confrontation with a
trenchant and vexing concern."
Knowledge emerges from contexts, which are shaped by people's
experiences. The varied essays in Thinking the US South:
Contemporary Philosophy from Southern Perspectives demonstrate that
Southern identities, borders, and practices play an important but
unacknowledged role in ethical, political, emotional, and global
issues connected to knowledge production. Not merely one
geographical region among others, the US South is sometimes a
fantasy and other times a nightmare, but it is always a prominent
component of the American national imaginary. In connection with
the Global North and Global South, the US South provides a valuable
perspective from which to explore race, class, gender, and other
inter- and intra-American differences. The result is a fresh look
at how identity is constituted; the role of place, ancestors, and
belonging in identity formation; the impact of regional differences
on what counts as political resistance; the ways that affect and
emotional labor circulate; practices of boundary policing,
deportation, and mourning; issues of disability and slowness;
racial and other forms of suffering; and above all, the question of
whether and how doing philosophy changes when done from Southern
standpoints. Examining racist tropes, Indigenous land claims, Black
Southern philosophical perspectives, migrant labor, and more, this
incisive anthology makes clear that roots matter.
Widely regarded as the father of American psychology, William James
is by any measure a mammoth presence on the stage of pragmatist
philosophy. But despite his indisputable influence on philosophical
thinkers of all genders, men remain the movers and shakers in the
Jamesian universe—while women exist primarily to support their
endeavors and serve their needs. How could the philosophy of
William James, a man devoted to Victorian ideals, be used to
support feminism? Feminist Interpretations of William James lays
out the elements of James’s philosophy that are particularly
problematic for feminism, offers a novel feminist approach to
James’s ethical philosophy, and takes up epistemic contestations
in and with James’s pragmatism. The results are surprising. In
short, James’s philosophy can prove useful for feminist efforts
to challenge sexism and male privilege, in spite of James himself.
In this latest installment of the Re-Reading the Canon series,
contributors appeal to William James’s controversial texts not
simply as an exercise in feminist critique but in the service of
feminism. Along with the editors, the contributors are Jeremy
Carrette, Lorraine Code, Megan Craig, Susan Dieleman, Jacob L.
Goodson, Maurice Hamington, Erin McKenna, José Medina, and
Charlene Haddock Seigfried.
While gender and race often are considered socially constructed,
this book argues that they are physiologically constituted through
the biopsychosocial effects of sexism and racism. This means that
to be fully successful, critical philosophy of race and feminist
philosophy need to examine not only the financial, legal, political
and other forms of racist and sexism oppression, but also their
physiological operations. Examining a complex tangle of affects,
emotions, knowledge, and privilege, The Physiology of Sexist and
Racist Oppression develops an understanding of the human body whose
unconscious habits are biological. On this account, affect and
emotion are thoroughly somatic, not something "mental " or
extra-biological layered on top of the body. They also are
interpersonal, social, and can be transactionally transmitted
between people. Ranging from the stomach and the gut to the hips
and the heart, from autoimmune diseases to epigenetic markers,
Sullivan demonstrates the gastrointestinal effects of sexual abuse
that disproportionately affect women, often manifesting as IBS,
Crohn's disease, or similar functional disorders. She also explores
the transgenerational effects of racism via epigenetic changes in
African American women, who experience much higher pre-term birth
rates than white women do, and she reveals the unjust benefits for
heart health experienced by white people as a result of their
racial privilege. Finally, developing the notion of a physiological
therapy that doesn't prioritize bringing unconscious habits to
conscious awareness, Sullivan closes with a double-barreled
approach for both working for institutional change and transforming
biologically unconscious habits. The Physiology of Sexist and
Racist Oppression skillfully combines feminist and critical
philosophy of race with the biological and health sciences. The
result is a critical physiology of race and gender that offers new
strategies for fighting male and white privilege.
From bookshelves overflowing with self-help books to scholarly
treatises on neurobiology to late-night infomercials that promise
to make you happier, healthier, and smarter with the acquisition of
just a few simple practices, the discourse of habit is a staple of
contemporary culture high and low. Discussion of habit, however,
tends to neglect the most fundamental questions: What is habit?
Habits, we say, are hard to break. But what does it mean to break a
habit? Where and how do habits take root in us? Do only humans
acquire habits? What accounts for the strength or weakness of a
habit? Are habits something possessed or something that possesses?
We spend a lot of time thinking about our habits, but rarely do we
think deeply about the nature of habit itself. Aristotle and the
ancient Greeks recognized the importance of habit for the
constitution of character, while readers of David Hume or American
pragmatists like C.S. Peirce, William James, and John Dewey know
that habit is a central component in the conceptual framework of
many key figures in the history of philosophy. Less familiar are
the disparate discussions of habit found in the Roman Stoics,
Thomas Aquinas, Michel de Montaigne, Rene Descartes, Gilles
Deleuze, French phenomenology, and contemporary Anglo-American
philosophies of embodiment, race, and gender, among many others.
The essays gathered in this book demonstrate that the philosophy of
habit is not confined to the work of just a handful of thinkers,
but traverses the entire history of Western philosophy and
continues to thrive in contemporary theory. A History of Habit:
From Aristotle to Bourdieu is the first of its kind to document the
richness and diversity of this history. It demonstrates the
breadth, flexibility, and explanatory power of the concept of habit
as well as its enduring significance. It makes the case for habit's
perennial attraction for philosophers, psychologists, and
sociologists.
From bookshelves overflowing with self-help books to scholarly
treatises on neurobiology to late-night infomercials that promise
to make you happier, healthier, and smarter with the acquisition of
just a few simple practices, the discourse of habit is a staple of
contemporary culture high and low. Discussion of habit, however,
tends to neglect the most fundamental questions: What is habit?
Habits, we say, are hard to break. But what does it mean to break a
habit? Where and how do habits take root in us? Do only humans
acquire habits? What accounts for the strength or weakness of a
habit? Are habits something possessed or something that possesses?
We spend a lot of time thinking about our habits, but rarely do we
think deeply about the nature of habit itself. Aristotle and the
ancient Greeks recognized the importance of habit for the
constitution of character, while readers of David Hume or American
pragmatists like C.S. Peirce, William James, and John Dewey know
that habit is a central component in the conceptual framework of
many key figures in the history of philosophy. Less familiar are
the disparate discussions of habit found in the Roman Stoics,
Thomas Aquinas, Michel de Montaigne, Rene Descartes, Gilles
Deleuze, French phenomenology, and contemporary Anglo-American
philosophies of embodiment, race, and gender, among many others.
The essays gathered in this book demonstrate that the philosophy of
habit is not confined to the work of just a handful of thinkers,
but traverses the entire history of Western philosophy and
continues to thrive in contemporary theory. A History of Habit:
From Aristotle to Bourdieu is the first of its kind to document the
richness and diversity of this history. It demonstrates the
breadth, flexibility, and explanatory power of the concept of habit
as well as its enduring significance. It makes the case for habit's
perennial attraction for philosophers, psychologists, and
sociologists.
Explores the dynamic relationship between bodies and the world
around them.
What if we lived across and through our skins as much as we do
within them? According to Shannon Sullivan, the notion of bodies in
transaction with their social, political, cultural, and physical
surroundings is not new. Early in the 20th century, John Dewey
elaborated human existence as a set of patterns of behavior or
actions shaped by the environment. Underscoring the continued
relevance of his thought, Sullivan brings Dewey into conversation
with Continental philosophers Nietzsche and Merleau-Ponty and
feminist philosophers Butler and Harding to expand thinking about
the body. Emphasizing topics such as the role of habit, the
discursivity of bodies, communication and meaning, personal and
cultural structures of gender, the improvement of bodily
experience, and understandings of truth and objectivity, Living
Across and Through Skins acknowledges the importance of the body s
experience without placing it in opposition to psychological,
cultural, and social aspects of human life. By focusing on what
bodies do, rather than what they are, Sullivan prompts a closer
look at concrete, physical transactions that might be changed to
improve human experiences of the world."
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