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1
Non-discursive Rhetoric: Image and Affect in Multimodal Composition. Albany: State University of New York Press, 2009.
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2
Reading neoplatonism: Non-discursive thinking in the texts of Plotinus, Proclus, and Damascius. Cambridge: Cambridge University Press, 1999.
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3
Ahbel-Rappe, Sara. Reading neoplatonism: Non-discursive thinking in the texts of Plotinus, Proclus, and Damascius. Cambridge: Cambridge University Press, 2000.
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4
Chao, Shi-Yan. Queer Representations in Chinese-language Film and the Cultural Landscape. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988033.
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Queer Representations in Chinese-language Film and the Cultural Landscape provides a cultural history of queer representations in Chinese-language film and media, negotiated by locally produced knowledge, local cultural agency, and lived histories. Incorporating a wide range of materials in both English and Chinese, this interdisciplinary project investigates the processes through which Chinese tongzhi/queer imaginaries are articulated, focusing on four main themes: the Chinese familial system, Chinese opera, camp aesthetic, and documentary impulse. Chao’s discursive analysis is rooted in and advances genealogical inquiries: a non-essentialist intervention into the "Chinese" idea of filial piety, a transcultural perspective on the contested genre of film melodrama, a historical investigation of the local articulations of mass camp and gay camp, and a transnational inquiry into the different formats of documentary. This book is a must for anyone exploring the cultural history of Chinese tongzhi/queer through the lens of transcultural media.
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Herzog, Benno. Discourse Analysis as Social Critique: Discursive and Non-Discursive Realities in Critical Social Research. Palgrave Macmillan, 2016.
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6
Rappe, Sara. Reading Neoplatonism: Non-discursive Thinking in the Texts of Plotinus, Proclus, and Damascius. Cambridge University Press, 2000.
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7
Rappe, Sara. Reading Neoplatonism: Non-discursive Thinking in the Texts of Plotinus, Proclus, and Damascius. Cambridge University Press, 2007.
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8
Halmi, Nicholas. Coleridge on Allegory and Symbol. Edited by Frederick Burwick. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199644179.013.0019.
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This article examines Samuel Taylor Coleridge's views on allegory and symbol. It discusses criticisms on Coleridge's desynonymizing of allegory and symbols that fall under the three broad categories of empirical, conceptual, and ethical. The article highlights the Coleridgean distinction between the symbol as a non-discursive and synecdochical form of representation and allegory as the discursive representation of abstractions through unrelated images of no inherent significance.
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Gabrielson, Teena. Bodies, Environments, and Agency. Edited by Teena Gabrielson, Cheryl Hall, John M. Meyer, and David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.2.
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This essay reviews much of the recent scholarship on the concept of agency, delineating its relevance for theorizing an inclusive and progressive ecological politics. Mindful of the intimacy between questions of agency and ontology, the essay urges the advantages of conceptualizing agency as collective, embodied, distributed, and emergent within discursive-material assemblages. In contrast to more traditional approaches that treat agency as a singularly human characteristic, this essay looks to identify agential capacity in both humans and non-humans and the interactions among them. It is argued that such an approach offers greater traction in tracing the discursive-material circuits of power and the theorizing of collective forms of responsibility than do traditional conceptions. The essay concludes with a brief example of wildfire to illustrate the advantages of the recommended approach.
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Toros, Harmonie, and Filippo Dionigi. International Society and Islamist Non-State Actors. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779605.003.0009.
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The Anarchical Society with its state-centric conceptualization of world politics may appear ill equipped to account for the increasing influence of non-state actors. However, despite this state-centrism, this chapter argues that Bull’s concept of international society constitutes a useful interpretative framework to account for the discourse and practice of such actors. The essay focuses on the organization Islamic State, which offers an example of how a non-state armed actor can challenge and confront international society, while at the same time engage with and mimic its discursive and material practices. The use of international society’s vocabulary, practices, and institutions constitutes for IS a way to attempt to elevate its status from informal organization to state. However, once established as a para-state entity, IS has engaged in norm contestation whereby it has confronted the Western-centric conception of order of international society and countered it with the ideal of a ‘caliphate’.
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Ophir, Adi, and Ishay Rosen-Zvi. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0001.
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Much scholarship has been devoted to Jewish relations with and attitudes toward gentiles in different periods. This book explores the category itself and its formation. The concept of the goy divides humanity in a binary manner, separating Jews from all non-Jews, and lumping the latter together into one group. This division also assumes, tacitly or explicitly, God, His Law, and His relation to one people. Such naming, partition, and structure is anything but self-evident, and was not always a part of the thinking patterns and discursive practices of Jews. Where did it come from? What forces made it possible? How and why did it overcome alternative categorizations? What happened to other discursive formations once the Jew/goy opposition won the day? This introduction documents the scholarly lacuna, presents the novel perspective, details the questions asked, and defines the various tools—historical, philological, and philosophical—used to tackle them.
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Ophir, Adi, and Ishay Rosen-Zvi. One Goy, Multiple Language Games. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0008.
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This chapter analyzes the characteristic features of the goy as a specific type of other, in both its legal (halakhic) and homiletical (aggadic) manifestations, as well as the division of labor between these two genres of the rabbinic corpus. It reconstructs the goy as a figure and a discursive position, and examines the technology of separation associated with it in both legal (laws of idolatry; purity; pedigree; murder, theft, recovering lost items; etc.) and non-legal (embryology; eschatology; daily liturgy; homilies on the exodus and the Sinai covenant; etc.) domains. The chapter demonstrates the consolidation of the binary, total, individualized discursive formation of Jew-goy opposition, through each of these aspects, and traces the triadic structure in which the opposition is embedded in the aggadic discourse, with God serving as the mediating position between the two parties. Analyzing the different domains together exposes the depth and comprehensiveness of the new structure.
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Sangster, Joan. Aboriginal Women and Work across the 49th Parallel. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037153.003.0002.
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This chapter selectively reviews debates across the 49th Parallel, thus steadying the reader in the fertile discursive terrain introduced by recent secondary literature. It argues the despite the transnational trends and shared perspectives in Aboriginal women's history that cross the 49th parallel, we also need to identify how and why national and regional histories and interpretations diverge. One transnational commonality highlighted in this chapter is the close connection between politics and research, between the present and the past: the questions posed by scholars have been stimulated and inspired by Aboriginal thought and organizing, and Aboriginal politics have benefited from scholarly research. Although research may still be difficult and contested terrain in Aboriginal–non-Aboriginal relations, there is hope that scholarly dialogue might contribute productively to decolonization.
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Berchman, Robert M. Origen of Alexandria. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.38.
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Three philosophical questions guide this chapter: what is mind, what is language, and what is reference (or meaning)? Emphasis centres upon Origen’s episteme of ‘ultimate presuppositions’, first principles, philosophy of mind and language, theory of intentionality, aesthetics of scriptural exegesis, and prayer. His approach to self-knowledge and subjectivity is key to his claims concerning the limits of thought and language, the intentionality of mental acts, and distinctions made between ordinary and ideal languages. As a focusing mechanism, contemplative prayer is examined as an intentionally aesthetic episteme-noesis that gives a logos access to Logos. Here prayer maps ideal types of thought and speech that non-propositionally, discursively, and non-discursively allow for a noesis and praxis of the logikoi, epinoiai, and theoremata of the Logos-Christ. Such mapping denotes Origen’s epistemology of theology as a ‘sigetic-discursive’ model of negative theology.
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Spiers, Emily. Conclusion Pop-Feminism and the Future. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820871.003.0007.
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The volume’s primary question is whether the notions of subjectivity and agency proposed by the fiction, non-fiction, and life narratives differ, and how those differences impact upon the degree of political critique. Spiers concludes that multiple pop-feminist forms fixate on the private and the corporeal, endlessly emphasizing individual choice; both everything and nothing can be understood as feminist. Such texts also showcase the sanitized transgressive gesture as an intrinsic element of neoliberal rhetoric, even post-financial crisis. The author demonstrates how examples of literary pop writing by women explore a possible coherent sense of identity beyond the surfaces of the pop-cultural archive. She concludes that subjective incoherence in the novels co-exists in productive tension with a desire for coherence and unity that in no way resembles the model of pre-discursive sovereign subjectivity uncovered in the pop-feminist non-fiction and life narrative, as it fundamentally relates to an ethics of intersubjective relations.
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Sharf, Robert H. Is Mindfulness Buddhist? (And Why It Matters). Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190495794.003.0010.
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Modern exponents of mindfulness meditation promote the therapeutic effects of “bare attention”—a sort of non-judgmental, non-discursive attending to the moment-to-moment flow of consciousness. This approach is arguably at odds with more traditional Theravāda Buddhist doctrine and meditative practice, but the cultivation of present-centered awareness is not without precedent in Buddhist history; similar innovations arose in medieval Chinese Zen (Chan) and Tibetan Dzogchen. These movements have several things in common. In each case the reforms were, in part, attempts to render Buddhist practice and insight accessible to laypeople unfamiliar with Buddhist philosophy and/or unwilling to adopt a renunciatory lifestyle. They also promised quick results. And finally, the innovations were met with suspicion and criticism from traditional Buddhist quarters. Those interested in the therapeutic effects of mindfulness and bare attention are often not aware of the existence, much less the content, of the controversies surrounding these practices in Asian Buddhist history.
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Zimmerman, Aaron Z. Defining the Nature of Belief. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809517.003.0001.
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The author offers a pragmatist definition of belief. To believe something at a given time is to be so disposed that you would use that information to guide those relatively attentive and self-controlled activities you might engage in at that time, whether these activities involve bodily movement or not. This definition is then unpacked and applied to examples. The analysis is relatively straightforward when applied to assertions, but the pragmatists insisted that our beliefs are manifested in a wide variety of non-discursive behaviors, many of which involve the dissociation of attention from control within the execution of a task. Neuroscientist M. Jeannerod’s experiments reveal this complexity. The author argues that these experiments complicate matters, but they do not support “will scepticism.” Contemporary cognitive neuroscience is compatible with a number of different analyses of belief, but it meshes at least as nicely with Bain’s pragmatic conception as any other.
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Bashkin, Orit. The Lamp, Qasim Amin, Jewish Women and Baghdadi Men: A Reading in the Jewish Iraqi Journal al-Misbah. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474430616.003.0012.
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This chapter provides a detailed reading of al-Misbah, a Jewish Iraqi publication which appeared in Baghdad between the years 1924 and 1929 and has been characterised both as a Zionist mouthpiece and a testimony to the success of Arab nationalism. In addressing this apparent contradiction, the chapter examines the issues which dominated its pages in order to highlight the identity of the paper and to enrich our understanding of the Iraqi press under the British Mandate. The chapter addresses two discursive circles – the Iraqi and the Jewish – and proposes that al-Misbah conveyed an unmistakable Iraqi and Arab identity. Despite the editor’s Zionist inclinations, the conversations between readers and writers acquired a life of their own and the paper, in fact, promoted a new Arab Jewish identity and illustrated how Jews sought to use state institutions as venues for the cultivation of non-sectarian and democratic citizenship.
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Schlieter, Jens. The Presence of Religious Metacultures in Near-Death Discourse (1580–1975). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190888848.003.0021.
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The conclusion of the discursive history outlines that in contrast to studies that argue for a broad decline of Christian narratives of deathbed experiences in the early modern centuries, there is ample evidence of a continuous stream of Christian reports. These reports are, from the 18th century onward, seconded by a broad current of Spiritualist–Occult and Gnostic–Esoteric reports. Transmitters of these reports were mostly religiously interested individuals—preeminently spokespersons of non-mainstream churches and denominations such as Pietists, Theosophists, Occultists, and Spiritualists, joined, in the early 20th century, by parapsychologists. Most common are descriptions of a paradisiacal realm, tranquility, quietness, and feelings of peace or mental clarity. Handed down in religious contexts were descriptions of a border, God, or angels. However, other elements such as the life review (absent in premodern narratives), autoscopic out-of-body experiences, or the “tunnel” clearly developed over time and assumed new meanings.
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Campbell, Lindsay K. City of Forests, City of Farms. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501707506.001.0001.
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This book begins with the question of why PlaNYC2030—New York City’s municipal, long-term sustainability plan, launched during the Mayor Michael Bloomberg administration—had a robust urban forestry agenda, but lacked an urban agriculture agenda. PlaNYC launched the MillionTreesNYC campaign, investing over $400 million in city funds and leveraging a public-private partnership to plant one million trees citywide. Meanwhile, despite NYC having a long tradition of community gardening and burgeoning interest in local food systems, the plan contained no mention of community gardens or urban farms. In contrasting the top-down, centralized investment in the urban forest with the dispersed and decentralized social movement around urban agriculture, the book describes the ways in which political, discursive, and material processes intertwine to construct nature in the city. Urban greening unfolds through the strategic interplay of actors, the deployment of different narrative frames, and the mobilizing and manipulation of the physical environment—including other living, non-human entities. Understanding how and why the sustainability agenda is set and implemented provides crucial lessons to scholars, policymakers, and activists alike as they engage in the greening of cities.
21
Ophir, Adi, and Ishay Rosen-Zvi. Goy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.001.0001.
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The distinction between Jew and his other, the gentile, has been so central to Jewish history that the vast scholarship dedicated to Jewish-gentile relations has treated the category of the gentile as self-evident and has never questioned its history. This book shows that this category was in fact born at a particular moment, that it replaced older categories of otherness, and that it was both informed by and embedded in new modes of separation of Jews from non-Jews. The book traces the development of the term and category of the goy from the Bible—where it simply means “people,” through the plurality of others in Second Temple literature, to rabbinic literature—where it signifies any individual who is not a Jew, erasing all ethnic and social differences among different others. The book argues that the abstract concept of the gentile first appeared in Paul’s Letters, but only in rabbinic literature did this category become the center of a stable and long-standing discursive structure. It then reconstructs the specific type of other the goy came to be, and compares it to the famous other of Greek and Hellenistic antiquity—the Barbarian.
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Anderson, Greg. Beyond Cultural History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0006.
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Part One concludes by suggesting that the ultimate source of all these analytical problems is our standard modern template of social being. And the ultimate problem with this historicist model is that it imposes modern, dualist metaphysical conditions upon all non-modern realities, thereby authorizing us to align those realities with our own modern ontological commitments, fundamentally altering their contents in the process. The net result is a practice that homogenizes the past’s many different ways of being human by translating them all into the same peculiarly modern terms. Moreover, there is no obvious alternative practice available. Even the more theoretically informed forms of current historical practice, like mainstream cultural history, discursive history, and the “new materialist history,” likewise oblige us to re-engineer realities at the ontological level, since they too remain committed to a peculiarly modern metaphysical dualism. To produce histories that are more ethically defensible, more philosophically robust, and more historically meaningful, we need to take an ontological turn in our practice. As a number of influential anthropologists have recently proposed, we need to employ a more “recursive” mode of analysis, one that can make sense of each non-modern world on its own ontological terms, in its own original metaphysical conjuncture, as a more or less autonomous world unto itself. In Parts Two and Three, the book will consolidate the anthropologists’ case for this move in a number of ways.
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Grant, Roger Mathew. Peculiar Attunements. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288069.001.0001.
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Peculiar Attunements places the recent turn to affect into conversation with a parallel movement that took place in European music theory of the eighteenth century. During that time the affects—or the passions, as they were also called—formed a vital component of a mimetic model of the arts. Eighteenth-century critics held that artworks imitated or copied the natural world in order to produce copies of the affects in their beholders. But music caused a problem for these thinkers, since it wasn’t apparent that musical tones could imitate anything with any dependability (except, perhaps, for the rare thunderclap or birdcall). Struggling to articulate how it was that music managed to move its auditors without imitation, certain theorists developed a new affect theory crafted especially for music. These theorists postulated that it was music’s physical materiality as sound that vibrated the nerves of listeners and attuned them to the affects through sympathetic resonance. This was a theory of affective attunement that bypassed the entire structure of representation, offering a non-discursive, corporeal alternative. Inflecting our current intellectual moment through eighteenth-century music theory and aesthetics, this book offers a reassessment of affect theory’s common systems and processes. It offers a new way of thinking through affect dialectically, drawing attention to patterns and problems in affect theory that we have been given to repeating. Finally, taking a cue from eighteenth-century theory, it argues for renewed attention to the objects that generate affects in subjects.
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Van Nieuwenhove, Rik. Thomas Aquinas and Contemplation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895295.001.0001.
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Contemplation, according to Thomas Aquinas, is the central goal of our life; yet a scholarly study on this topic has not appeared for over seventy years. This book fills that obvious gap. From an interdisciplinary perspective this study considers the epistemological and metaphysical foundations of the contemplative act; the nature of the active and contemplative lives in light of Aquinas’s Dominican calling; the role of faith, charity, and the gifts of the Holy Spirit in contemplation; and contemplation and the beatific vision. Key questions addressed are: What is contemplation? What is truth? How can we know God? How do faith and reason relate to one another? How does Aquinas envisage the relations between theology and philosophy? What role does charity play in contemplation? Throughout this book the author argues that Aquinas espouses a profoundly intellective notion of contemplation in the strictly speculative sense, which culminates in a non-discursive moment of insight (intuitus simplex). In marked contrast to his contemporaries Aquinas therefore rejects a sapiential or affective brand of theology. He also employs a broader notion of contemplation, which can be enjoyed by all Christians, in which the gifts of the Holy Spirit are of central importance. This book should appeal to all those who are interested in this key aspect of Aquinas’s thought. It provides a lucid account of central aspects of Aquinas’s metaphysics, epistemology, theology, and spirituality. It also offers new insights into the nature of the theological discipline as Aquinas sees it, and how theology relates to philosophy.
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Reeves, John, and Annette Yoshiko Reed. Enoch from Antiquity to the Middle Ages, Volume I. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198718413.001.0001.
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This book provides scholars with a comprehensive collection of core references extracted from Jewish, Christian, and Muslim literature to a plethora of ancient writings associated with the name of the biblical character Enoch (Gen 5:214). It assembles citations of and references to writings attributed to Enoch in non-canonical Jewish, Christian, and Muslim literary sources (ranging in age from roughly the third century BCE up through the thirteenth and fourteenth centuries CE) into one convenient thematically arranged repository, and it classifies, compares, and briefly analyzes these references and citations to develop a clearer picture of the scope and range of what one might term “the Enochic library,” or the entire corpus of works attributed to Enoch and his subsequent cross-cultural avatars. The book consists of two parts. The present volume, Volume 1, is devoted to textual traditions about the narratological career of the character Enoch. It collects materials about the distinctive epithets frequently paired with his name, outlines his cultural achievements, articulates his societal roles, describes his interactions with the celestial world, assembles the varied traditions about his eventual fate, and surveys the various identities he is assigned outside the purely biblical world of discourse within other discursive networks and intellectual circles. It also assembles a range of testimonies which express how writings associated with Enoch were evaluated by Jewish, Christian, and Muslim writers during late antiquity and the Middle Ages. Volume 2, currently in preparation, will concentrate upon textual sources which arguably display a knowledge of the peculiar contents, motifs, and themes of extant Enochic literature, including but not limited to 1 Enoch (the Ethiopic Book of Enoch) and 2 Enoch (the Slavonic Book of Enoch).
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Jamil, Ghazala. Accumulation by Segregation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199470655.001.0001.
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Through an ethnographic exploration of everyday life infused with Marxist urbanism and critical theory, this work charts out the changes taking place in Muslim neighbourhoods in Delhi in the backdrop of rapid urbanization and capitalist globalization. It argues that there is an implicit materialist logic in prejudice and segregation experienced by Muslims. Further, it finds that different classes within Muslims are treated differentially in the discriminatory process. The resultant spatial ‘diversity’ and differentiation this gives rise to among the Muslim neighbourhoods creates an illusion of ‘choice’ but in reality, the flexibility of the confining boundaries only serve to make these stronger and shatterproof. It is asserted that while there is no attempt at integration of Muslims socially and spatially, from within the structures of urban governance, it would be a fallacy to say that the state is absent from within these segregated enclaves. The disciplinary state, neo-liberal processes of globalization, and the discursive practices such as news media, cinema, social science research, combine together to produce a hegemonic effect in which stereotyped representations are continually employed uncritically and erroneously to prevent genuine attempts at developing specific and nuanced understanding of the situation of urban Muslims in India. The book finds that the exclusion of Muslims spatially and socially is a complex process containing contradictory elements that have reduced Indian Muslims to being ‘normative’ non-citizens and homo sacer whose legal status is not an equal claim to citizenship. The book also includes an account of the way in which residents of these segregated Muslim enclaves are finding ways to build hope in their lives.
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Pippin, Robert. Metaphysical Exile. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565940.001.0001.
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This is the first detailed interpretation of J. M. Coetzee’s “Jesus” trilogy as a whole. Robert Pippin treats the three “fictions” as a philosophical fable, in the tradition of Plato’s Republic, More’s Utopia, Rousseau’s Emile, or Nietzsche’s Thus Spoke Zarathustra. Everyone in the mythical land explored by Coetzee is an exile, removed from their homeland and transported to a strange new place, and they have all had most of the memories of their homeland “erased.” While also discussing the social and psychological dimensions of the fable, Pippin treats the literary aspects of the fictions as philosophical explorations of the implications of a deeper kind of spiritual homelessness, a version that characterizes late modern life itself, and he treats the theme of forgetting as a figure for modern historical amnesia and indifference to reflection and self-knowledge. So, the state of exile is interpreted as “metaphysical” as well as geographical. In the course of an interpretation of the central narrative about a young boy’s education, Pippin shows how a number of issues arise, are discussed and lived out by the characters, all in ways that also suggest the limitations of traditional philosophical treatments of themes like eros, beauty, social order, art, family, non-discursive forms of intelligibility, self-deception, and death. Pippin also offers an interpretation of the references to Jesus in the titles, and he traces and interprets the extensive inter-textuality of the fictions, the many references to the Christian Bible, Plato, Cervantes, Goethe, Kleist, Wittgenstein, and others. Throughout, the attempt is to show how the literary form of Coetzee’s fictions ought to be considered, just as literary—a form of philosophical reflection.
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Ophir, Adi, and Ishay Rosen-Zvi. Paul and the Non-Ethnic Ethnē. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198744900.003.0006.
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Chapter 5 singles out one author, the apostle Paul, who offers a novel understanding of the biblical goyim. The chapter goes against the scholarly consensus, according to which Paul simply borrowed his binary distinction between Jews and ethnē from a Jewish tradition. It shows that despite scattered cases in 1 and 2 Maccabees, in which goy is used to refer to indefinite groups of individuals, no such tradition existed. While these texts still preserve the political context of the biblical ethnē, Paul’s ethnē is totally individualized, stripped from any ethnic context. Thus, in Paul’s writing, one finds the first systematic use of a generalized, abstract category of the Jew’s Other. The chapter explains what could have led Paul to develop this discursive formation and discusses the implications. It also considers various ideas about Jews’ others in nascent Christianity and compares them to the rabbinic formation of the goy.