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1

Giarini, Orio. The limits to certainty: The changing paradigms of economics : from determinism to indeterminism : paper from the conference: "Europe in transition: the cultural challenge", Florence, 1987. [s.l.]: [s.n.], 1987.

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2

Dippel, Tieman H. The language of conscience: Using enlightened conservatism to build cooperative capital and character : with case studies of private sector, nonprofit leadership. Brenham, Tex: Texas Peacemaker Publications, 2002.

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Ayyagari, Meghana. What determines protection of property rights ? an analysis of direct and indirect effects. Washington, D.C: World Bank, 2006.

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4

Lazarev, A. G. Sot︠s︡iokulʹturnai︠a︡ priroda arkhitekturnykh formoobrazovaniĭ v regione: Geograficheskiĭ determinizm i kulʹturnai︠a︡ diffuzii︠a︡. Rostov-na-Donu: Terra, 2005.

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5

Universities, Association of Indian, ed. Comparative analysis of operational aspects of institutions of higher education for determining quality measures. New Delhi: Association of Indian Universities, 2009.

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6

Pani, Amarendra. Comparative analysis of operational aspects of institutions of higher education for determining quality measures. New Delhi: Association of Indian Universities, 2009.

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7

Das Elend des Kulturalismus: Antihumanistische Interventionen. Springe: Zu Klampen, 2011.

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8

Neufeld, Alfred. Contra la sagrada resignación!: Cristianismo y consmovisiones fatalistas en el Paraguay : un análisis histórico, teológico y contextual. [Asunción, Paraguay]: El Lector, 1998.

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9

Ternovaya, Lyudmila. Vestimentary code of international communication. ru: INFRA-M Academic Publishing LLC., 2020. http://dx.doi.org/10.12737/1206679.

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The monograph reveals the features of vestimental, i.e. related to clothing, a person's choice that determines the nature of his communication with other people. These actions may be dictated by a person's national, social, professional, gender, or other group affiliation. At the same time, clothing that has its own fashion language can help decipher the most intricate social and political symbols and thus clarify complex situations in international relations. Many meanings of power and subordination, war and peace, labor and celebration are transmitted through clothing. Times change, and with them not only mores change, but also the understanding of the purpose of fashion. Today, it is able to Express environmental values and implement charitable projects. It is intended for specialists in the history of international relations, geopolitics, sociology, and cultural studies. It will also be of interest to a wide range of readers.
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10

Get up, stand up: Uniting populists, energizing the defeated, and battling the corporate elite. White River Junction, VT: Chelsea Green Pub., 2011.

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11

Paradox lost: Free will and political liberty in American culture, 1630-1760. Baltimore: Johns Hopkins University Press, 1992.

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12

James, William. The will to believe: And other writings from William James. New York: Image Books, 1995.

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13

L' héritage de la liberté: De l'animalité à l'humanitude. Paris: Seuil, 1986.

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14

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: Harper Perennial, 2009.

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15

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: Harper Perennial, 2009.

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16

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: Harper Perennial, 2009.

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17

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: PerfectBound, 2005.

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18

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: William Morrow, 2005.

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19

Levitt, Steven D. Freakonomics: A rogue economist explores the hidden side of everything. New York: Harper Perennial, 2009.

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20

Levitt, Steven D., and Stephen J. Dubner. Freakonomics: A Rogue Economist Explores the Hidden Side of Everything. New York, USA: William Morrow, 2006.

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21

Levitt, Steven D., and Stephen J. Dubner. Freakonomics: A rogue economist explores the hidden side of everything. New York: William Morrow, 2007.

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22

Cui, Yawei. The "banality" of deterministic thought: A philosophical/cultural critique. $c2003, 2003.

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23

Biebuyck, William, and Judith Meltzer. Cultural Political Economy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.140.

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Cultural political economy (CPE) is an approach to political economy that focuses on how economic systems, and their component parts, are products of specific human, technical, and natural relations. Notwithstanding longer historical roots, CPE emerged as part of the “cultural turn” within the social sciences. Although it is often seen as countering material determinism and the neglect of culture in conventional approaches in political economy, the cultural turn was less about “adding culture” than about challenging positivist epistemologies in social research. For some, cultural political economy continues to be defined by an orientation toward cultural or “lifeworld” variables such as identity, gender, discourse, and so on, in contrast to conventional political economy’s focus on the material or “systems” dimensions. However, this revalorization of the nonmaterial dimensions of political economic life reinforces a sharp distinction between the cultural and the material, an issue which can be traced to the concept of “(dis)embedding” the economy and subordinating society. A more noticeable development, however, is the increasing orientation of critical (CPE) analyses of global development toward the “economization” of the cultural in the context of mutating forms of neoliberalism. Concomitant to the economization of the cultural in narratives of global development is the “culturalization” of the economic. Here attention is paid not just to the growth of cultural industries but to the multiple ways in which culture has been normalized in discourses of global and corporate development.
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24

Koster, Mary Kay. A COMPARISON OF THE RELATIONSHIP AMONG SELF-CARE AGENCY, SELF-DETERMINISM, AND ABSENTEEISM IN TWO GROUPS OF SCHOOL-AGE CHILDREN. 1995.

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25

G, Barclay John M., and Gathercole Simon J, eds. Divine and human agency in Paul and his cultural environment. London: T&T Clark, 2008.

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26

(Editor), Eva M. Neumann-Held, and Christoph Rehmann-Sutter (Editor), eds. Genes in Development: Re-reading the Molecular Paradigm (Science and Cultural Theory). Duke University Press, 2005.

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27

(Editor), Eva M. Neumann-Held, and Christoph Rehmann-Sutter (Editor), eds. Genes in Development: Re-reading the Molecular Paradigm (Science and Cultural Theory). Duke University Press, 2005.

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28

John M. G. Barclay (Editor) and Simon J. Gathercole (Editor), eds. Divine And Human Agency in Paul And His Cultural Environment (Library of New Testament Studies). T. & T. Clark Publishers, 2007.

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29

John M. G. Barclay (Editor) and Simon J. Gathercole (Editor), eds. Divine and Human Agency in Paul and His Cultural Environment (Library of New Testament Studies, the). T & T Clark International, 2007.

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30

Bartra, Roger. Anthropology of the Brain. University of Cambridge ESOL Examinations, 2014.

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31

Bartra, Roger. Anthropology of the Brain: Consciousness, Culture, and Free Will. Cambridge University Press, 2014.

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32

Bartra, Roger. Anthropology of the Brain: Consciousness, Culture, and Free Will. Cambridge University Press, 2014.

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33

Knobe, Joshua. Experimental Philosophy. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0022.

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The aim of the article is to review existing work in experimental philosophy. The experimental philosophy seeks to examine the phenomena that have been traditionally associated with philosophy using the methods that have more recently been developed within cognitive science. Conceptual analysis frequently relies on appeals to intuition, but it is rarely made clear precisely whose intuitions are being discussed. The emphasis in cross-cultural work in experimental philosophy has been shifting toward the study of moral judgments, with papers exploring cross-cultural differences in intuitions about consequentialism and moral responsibility. Philosophers have been working on the relationship between moral responsibility and determinism. One of the key points of contention is whether moral responsibility and determinism are compatible or incompatible. Philosophers working within the framework of the analytic project have long engaged in the study of people's intuitions, but their real interest has not typically been in human beings and the way they think. They work to understand the true nature of the properties and relations that people's concepts pick out. Some philosophers believe that the most important and fundamental issues are somehow getting overlooked as researchers turn more and more to empirically informed work in cognitive science.
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34

Twain, Mark, and Daniel Carter Beard. A Connecticut Yankee in King Arthur's Court. Edited by M. Thomas Inge. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199540587.001.0001.

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When A Connecticut Yankee at King Arthur’s Court was published in 1889, Mark Twain was undergoing a series of personal and professional crises. Thus what began as a literary burlesque of British chivalry and culture grew into a disturbing satire of modern technology and social thought. The story of Hank Morgan, a nineteenth-century American who is accidentally returned to sixth-century England, is a powerful analysis of such issues as monarchy versus democracy and free will versus determinism, but it is also one of Twain’s finest comic novels, still fresh and funny after more than 100 years. In his introduction, M. Thomas Inge shows how A Connecticut Yankee develops from comedy to tragedy and so into a novel that remains a major literary and cultural text for new generations of readers. This edition reproduces a number of the original drawings by Dan Beard, of whom Twain said ‘he not only illustrates the text but he illustrates my thoughts’.
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35

Lee, Bandy X., and Grace Lee. Cultural Issues in Geriatric Forensic Psychiatry. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780199374656.003.0029.

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Cultural competence is an essential skill for the geriatric forensic psychiatrist. Much of psychiatry and the law is “culture-bound,” favoring individual-centered analyses over consideration of social and cultural context. While this has worked reasonably well for relatively homogeneous, dominant cultures within Western (i.e., North American or European) societies, it is growing less viable as populations grow more pluralistic with widely variable means of organizing the world and their place in it. Furthermore, not only does culture shape meaning and significance for the individual, it determines the causes, manifestations, and final course of many major psychiatric disorders. Therefore, in order properly to assess a person’s state of mind in competency or criminal responsibility cases, to evaluate the likelihood of restorability, to explain mitigating factors, or to gauge the appropriateness of treatment programs, cultural considerations must come into play. This chapter discusses the elements of cultural competence and its practice, through case vignettes, and how this can translate into choice and resilience for the client, especially the elderly individual.
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36

Jr, Tieman H. Dippel. The Language of Conscience: Using Enlightened Conservatism to Build Cooperative Capital and Character. Texas Peacemaker Publications, 2002.

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37

Quartilho, Manuel João. Psiquiatria Social e Cultural: diálogos e convergência. Imprensa da Universidade de Coimbra, 2020. http://dx.doi.org/10.14195/978-989-26-1928-6.

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Este livro exprime uma vontade de diálogo e de serviço à comunidade a partir do contributo interdisciplinar do corpo docente do Mestrado em Psiquiatria Social e Cultural da FMUC. Os diferentes textos guardam uma relação com a psiquiatria, a partir de espaços teóricos intrínsecos ou extrínsecos à disciplina, demonstrando que não existe saúde sem saúde mental, e que não existe saúde mental sem os contextos sociais e culturais que a determinam. A partir de uma área do conhecimento tão híbrida como a psiquiatria social e cultural, são abordados temas variados, com contributos não apenas da psiquiatria, mas também da psicologia, sociologia, sexologia, antropologia e teologia. Estes temas relacionam-se direta ou indiretamente com a saúde individual e coletiva, valorizando as dimensões psicológicas, sociais e culturais do mal-estar e do sofrimento.
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38

Sánchez Borrero, Ana Milena. Sujeto e identidades: miradas en curso desde la historia cultural. Edited by Deysi Liliana Cuartas Montero, Jhon Fredy Caicedo Álvarez, Alexander Cuervo Varela, Danilo Duarte Pérez, Freddy Moreno Gómez, and Leonardo Paredes Gil. Editorial Universidad Santiago de Cali, 2020. http://dx.doi.org/10.35985/9789585583733.

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Los ensayos que se presentan en este volumen se inscriben, en términos generales en los estudios culturales, que tienen como antecedente más lejano a los Cultural Studies, que emergieron hacia las décadas del 50 y el 60, impulsados por teóricos marxistas ingleses, que intentaban alejarse de todo determinismo económico y dogmatismo ideológico. Unos años después con el “giro cultural” y el “giro hermenéutico”, se profundizó el interés por la cultura en términos simbólicos, semióticos, subjetivos y discursivos. Estas perspectivas han tenido un gran impacto en las ciencias sociales y humanas, caracterizándose por su desafío sistemático (aunque no siempre lo suficientemente sólido) a los paradigmas clásicos (marxismo, funcionalismo y estructuralismo). Apuntaron sus críticas a las bases epistémicas de estos paradigmas, porque consideraban que en nombre de la razón y de la verdad objetiva, se habrían legitimado los sistemas totalitarios, la dominación colonial y el patriarcalismo, cuyos efectos no sólo se pueden medir por los altos costos sociales, sino también por el predominio de saberes, métodos y lenguajes que no posibilitan la inteligibilidad de la agencia y la voz de los sectores subalternos.
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39

Watson, Tim. “Every Guy Has His Own Africa”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190852672.003.0004.

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This chapter analyzes the writer Saul Bellow as an anthropological novelist, focusing on his African novel, Henderson the Rain King. Bellow incorporates ethnographic source material, including some from his erstwhile teacher Melville Herskovits, but Henderson is a bumbling caricature of the academic fieldworker. Nevertheless, the novel asks essential anthropological questions about how culture determines human behavior and thought and how cultural patterns change. I compare Bellow’s work with C. P. Snow’s The Two Cultures, which promoted the ideas of technical know-how and knowledge transfer from the West to the developing world that Bellow satirizes. The chapter ends with an analysis of the South African writer Bessie Head, whose story “The Woman from America” highlights the dangers of development projects that fail to pay attention to local conditions, just as Henderson does.
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40

Lim, Young Woon, Pacific Forestry Centre, and Mountain Pine Beetle Initiative (Canada), eds. Determining fungal diversity on Dendroctonus ponderosae and Ips pini affecting lodgepole pine using cultural and molecular methods. Victoria, British Columbia: Pacific Forestry Centre, 2006.

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41

Stich, Stephen. Knowledge, intuition, and culture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789710.003.0017.

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The question that is center stage in this chapter is: Do intuitions about knowledge vary across cultures? The chapter begins by explaining what intuitions are, how they are used in philosophy, and why the presence or absence of cultural variation in philosophical intuitions is important for both philosophy and cognitive science. The remainder of the chapter recounts a line of research aimed at determining whether or not intuitions about knowledge vary across cultures. The focus is on “Gettier intuitions.” The results reported support the core folk epistemology hypothesis that maintains that people in all cultures possess epistemic concepts that require more than justification, truth, and belief. In all cultures, an additional condition or set of conditions will be required. However, the evidence suggests that the additional condition varies both within and between cultures.
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42

Talhelm, Thomas, and Shigehiro Oishi. How Rice Farming Shaped Culture in Southern China. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190492908.003.0003.

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We present a detailed theory linking southern China’s history of rice farming to its modern-day culture. It explains how rice was farmed traditionally, what makes it different from other major staple crops, and why these differences could shape culture. Next, the chapter reviews empirical evidence that people who have grown up in the rice areas of China have different relationship styles and thought styles from people in the wheat areas. It also discusses why the rice theory is not ecological determinism—rice does not automatically lead to collectivism. Finally, it asks whether modernization is signaling the death of rice culture or whether cultures rooted in historical subsistence style can persist even after less than 2% of the population actually farms for a living.
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43

Morris, Pam. The Waves: Blasphemy of Laughter and Criticism. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419130.003.0005.

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The Waves enacts an immense widening of the scale of the perceptible from intestines and nerve endings to the movement of tides and seasons. Continuous with this comprehensive view of the physical world, the politics of the novel centres upon the fact of embodiment as the human condition and upon the determining disciplinary effects of that bodily being. The novel constitutes an extended palimpsest of Lucretius’ poem, De Rerum Natura. Like Lucretius, Woolf’s materialist aim is to denounce false systems of cultural belief but equally to contrast that conscripted social order with a poetic, empirical vision of the physical universe – hence the two-part structure of her novel. By associating her text with the work of a prestigious, but blasphemous, classical writer, Woolf challenges male, idealist definitions of culture and civilization that underpin gender, class and imperialist oppression.
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44

Germana, Michael. Ralph Ellison, Temporal Technologist. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682088.001.0001.

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Ralph Ellison, Temporal Technologist examines Ralph Ellison’s body of work as an extended and ever-evolving expression of the author’s philosophy of temporality—a philosophy synthesized from the writings of Henri Bergson and Friedrich Nietzsche that anticipates the work of Gilles Deleuze. Taking the view that time is a multiplicity of dynamic processes, rather than a static container for the events of our lives, and an integral force of becoming, rather than a linear groove in which events take place, Ellison articulates a theory of temporality and social change throughout his corpus that flies in the face of all forms of linear causality and historical determinism. Integral to this theory is Ellison’s observation that the social, cultural, and legal processes constitutive of racial formation are embedded in static temporalities reiterated by historians and sociologists. In other words, Ellison’s critique of US racial history is, at bottom, a matter of time. This book reveals how, in his fiction, criticism, and photography, Ellison reclaims technologies through which static time and linear history are formalized in order to reveal intensities implicit in the present that, if actualized, could help us achieve Nietzsche’s goal of acting un-historically. The result is a wholesale reinterpretation of Ellison’s oeuvre, as well as an extension of Ellison’s ideas about the dynamism of becoming and the open-endedness of the future. It, like Ellison’s texts, affirms the chaos of possibility lurking beneath the patterns of living we mistake for enduring certainties.
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45

Hanson, Clare. Genetics and the Literary Imagination. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198813286.001.0001.

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This book explores the impact of genetic and postgenomic science on British literary fiction over the last four decades, focusing on the challenge posed to novelists by gene-centric neo-Darwinism and examining the recent rapprochement between postgenomic perspectives and literary understandings of human nature. It assesses the rise to cultural prominence of neo-Darwinism in the form of sociobiology and evolutionary psychology, thought styles which were predicated on scientific reductionism and genetic determinism. It explores the ways in which the fiction of Doris Lessing, A.S. Byatt, and Ian McEwan critiques neo-Darwinism but also registers the extent to which these writers are persuaded by the neo-Darwinian view of human behaviour as driven by genetic self-interest. It goes on to consider the ‘new biology’ that emerged around the turn of the millennium, as gene-centrism was displaced by a more dynamic and holistic view of the development and function of living organisms. It reads the work of Eva Hoffman, Kazuo Ishiguro, Margaret Drabble, and Jackie Kay as converging with this shift in which the organism is reconfigured as agentic and self-organizing but caught up in complex co-dependencies with other organisms. The archetypal postgenomic science of epigenetics is crucial in facilitating this change, disclosing the ways in which the genome is constantly modified in response to environmental cues and sponsoring a view of identity in terms of plasticity and mutability, a view more congenial to many writers than the concept of genetic predetermination.
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46

Morris, Pam. Conclusion. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419130.003.0008.

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The foregoing chapters trace a profound literary response to a redistribution of the perceptible, a socio-cultural turning away from the tangible experience of existence to forms of abstraction. Drawing upon eighteenth-century empiricism, both Austen and Woolf oppose individualism and regimes that assert mind over matter. Disembodiment of experience, they show, veils our shared creaturely existence, awareness of which underpins the common life and fellowship. For both writers, embodied self, things, others, culture, and physical universe are inseparable from the compound existence that is life. Things constitute self, a shared world and the infrastructure of national and global reality. Neither Austen nor Woolf is revolutionary; they do not seek a redistribution of wealth or the social order. They articulate a redistribution of the perceptible. The experimental worldly realism, they practice, especially the innovative use of focalisation, evokes horizontal, mutually determining relationships between embodied people, things social and physical universes, an egalitarian writerly space in which potentially nothing is mute or invisible.
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47

Hadfield, Andrew. Lying in Early Modern English Culture. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198789468.001.0001.

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Lying in Early Modern English Culture is a major study of ideas of truth and falsehood from the advent of the Reformation to the aftermath of the Gunpowder Plot. The period is characterized by panic and chaos when few had any idea how religious, cultural, and social life would develop after the traumatic division of Christendom. Many saw the need for a secular power to define the truth; others declared that their allegiances belonged elsewhere. Accordingly there was a constant battle between competing authorities for the right to declare what was the truth and so label opponents as liars. Issues of truth and lying were, therefore, a constant feature of everyday life, determining ideas of identity, politics, speech, sex, marriage, and social behaviour, as well as philosophy and religion. This book is a cultural history of truth and lying from the 1530s to the 1610s, showing how lying needs to be understood in practice and theory, concentrating on a series of particular events, which are read in terms of academic debates and more popular notions of lying. The book covers a wide range of material such as the trials of Anne Boleyn and Thomas More, the divorce of Frances Howard, and the murder of Anthony James by Annis and George Dell; works of literature such as Othello, The Faerie Queene, A Mirror for Magistrates, and The Unfortunate Traveller; works of popular culture such as the herring pamphlet of 1597; and major writings by Castiglione, Montaigne, Erasmus, Luther, and Tyndale.
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48

Kloos, John. Constructionism and Its Critics. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0027.

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Since the 1970s, social scientists increasingly have cast human emotions in the arenas of culturally or linguistically constructed expression. A wide spectrum of theoretical terminology has been employed, including “constructionism” and “constructivist.” This essay reviews constructionist theories that bear on the study of religion and emotion. It analyzes constructionist theories as both determinist and relativist. It focuses on the recent historical ethnographic work of an important anthropologist of emotion, William M. Reddy. It also examines how religious emotions get constructed and what forms serve to give them expression. Generally, religious ritual is a form that can function in such a way so that the emotional lows of loss and grief are made less low. Conversely, ritual can heighten the feelings of joy and happiness at times of celebration. The construction of ritual form reflects specific religious traditions, yet cultures also share more broadly emotional forms for handling death, birth, marriage, and personal formation.
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49

Erigha, Maryann. The Hollywood Jim Crow. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479886647.001.0001.

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The Jim Crow era of outright racism seemingly ended decades ago, yet the major American film industry—Hollywood—is waist deep in racial politics. Jim Crow Hollywood shows how Hollywood insiders consider race when making decisions about moviemaking. Movies by and about white Americans are said to be worthy investments, while movies by and about Black Americans are said to be risky investments. This way of thinking has profound effects on the way movies and people move through the Hollywood system—shaping their production budgets, determining who directs lucrative tent pole blockbuster franchise movies, and creating stigma around race and moviemaking. Quotes from film directors, statistics on over a thousand movies, and emails between Hollywood insiders reveal that race is back in the forefront regarding how decision-makers in American culture institutions rationalize inequality. Except now understandings about race are mixed with talk about economic investments and cultural preferences, making racial inequality more palatable to the everyday observer and further entrenching racial divisions that counteract post-Civil rights narratives of racial progress.
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50

Erickson, Jennifer. Race-ing Fargo. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751134.001.0001.

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Tracing the history of refugee settlement in Fargo, North Dakota, from the 1980s to the present day, this book focuses on the role that gender, religion, and sociality play in everyday interactions between refugees from South Sudan and Bosnia-Herzegovina and the dominant white Euro-American population of the city. The book outlines the ways in which refugees have impacted this small city over the last thirty years, showing how culture, political economy, and institutional transformations collectively contribute to the racialization of white cities like Fargo in ways that complicate their demographics. The book shows that race, religion, and decorum prove to be powerful forces determining worthiness and belonging in the city and draws attention to the different roles that state and private sectors played in shaping ideas about race and citizenship on a local level. Through the comparative study of white secular Muslim Bosnians and Black Christian Southern Sudanese, the book demonstrates how cross-cultural and transnational understandings of race, ethnicity, class, and religion shape daily citizenship practices and belonging.
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