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Books on the topic 'Prolepsis'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Prolepsis and Ennoia in the early Stoa. Berlin: Walter de Gruyter, 2009.

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2

Dyson, Henry. Prolepsis and Ennoia in the Early Stoa. Berlin: Walter de Gruyter, 2009.

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3

Prolepsa. Prishtinë: AIKD-99, 2011.

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4

Matthaei, Sondra Higgins, and Nancy R. Howell. Proleptic pedagogy: Theological education anticipating the future. Eugene, Or: Cascade Books, 2014.

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5

Scholer, John M. Proleptic priests: Priesthood in the Epistle to the Hebrews. Sheffield: JSOT, 1991.

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6

Dyson, Henry. Prolepsis and Ennoia in the Early Stoa. De Gruyter, Inc., 2009.

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7

Juvenile Tradition: Young Writers and Prolepsis, 1750-1835. Oxford University Press, 2016.

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8

Callard, Agnes. Proleptic Reasons. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190639488.003.0003.

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If someone is to rationally engage in a large-scale transformative pursuit, she must be acting on some reason. The would-be music-lover cannot listen to music for the “right” reason, namely the intrinsic value of that music. For in order to grasp this reason, she would have to already value music. Nor can she act on the “wrong” reason, for instance because she wants a good grade or in order to impress someone: if she were listening only for the sake of such extrinsic rewards, she would not be transforming herself. Such agents act on proleptic reasons, which are acknowledged to be defective variants of the reasons they will come to grasp fully at the end of their transformations. Proleptic reasons are not internal reasons—they cannot be arrived at by sound deliberation from what the agent already cares about. Instead, they reflect the possibility of rationally coming to care about something new.

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9

Swann, Karen. Lives of the Dead Poets. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284184.001.0001.

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Biography has played an important role in the canonization of Keats, Shelley, and Coleridge. Each archive is saturated with stories of the life prematurely cut off or, in Coleridge’s case, of promise wasted in indolence; with reminiscences of contemporaries who describe subjects singularly unsuited to this world; and with stranger materials—death masks, bits of bone, locks of hair, a heart—preserved by circles and then sometimes circulating more widely, often in tandem with bits of the literary corpus. Especially when it centers on the early deaths of Keats and Shelley, biographical interest tends to be dismissed as a largely Victorian and sentimental phenomenon that we should by now have put behind us. And yet a line of verse by these poets can still, willy-nilly, trigger associations with biographical detail in a way that sparks pathos and produces intimations of prolepsis or fatality, even in readers suspicious of such effects. Biographical fascination—the untoward and involuntary clinging of attention to the biographical subject—is thus “posthumous” in Keats’s evocative sense of the term, its life equivocally sustained beyond its period. This book takes seriously the biographical fascination that has dogged the posthumous lives of the prematurely arrested figures of Keats, Shelley, and Coleridge. Arising in tandem with a sense of the threatened end of poetry’s allotted period, biographical fascination opens us to poetry’s modes of survival from the time of the romantic period, when it began to receive the first of its many death sentences, into our own present.

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10

Thompson, Randal Joy. Proleptic Leadership on the Commons: Ushering in a New Global Order. Emerald Publishing Limited, 2020.

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11

Thompson, Randal Joy. Proleptic Leadership on the Commons: Ushering in a New Global Order. Emerald Publishing Limited, 2020. http://dx.doi.org/10.1108/9781838677992.

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12

Thompson, Randal Joy. Proleptic Leadership on the Commons: Ushering in a New Global Order. Emerald Publishing Limited, 2020.

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13

Robinson, Lamont. PROMISES OF OUR CIRCLES: : A Proleptic Journey to Kingdom Economics and Kingdom Leadership. AuthorHouse, 2007.

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14

Bartolini, Vicki. Transfer of training: Direct explanation strategy instructional approach versus proleptic strategy instructional approach. 1989.

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15

Callard, Agnes. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190639488.003.0008.

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The conceptual landscape in the theory of rationality, moral psychology, and moral responsibility must be modified—by the addition of proleptic reasons, by the recognition of intrinsic conflict, by the acknowledgment of teleological self-creation—in order to make room for aspiration. Why? The stakes here are both philosophical and personal: unless we recognize the distinctive ethical status of aspirants, we will be liable to mistreat an especially vulnerable population. Consider the characteristic mistreatment to which we subject those struggling with infertility and unwanted pregnancy—we tend to judge that unless they have a full, i.e. non-proleptic, grasp of the reason to (not) want children, they have no reason to mourn the relevant loss. Aspirants open themselves up to a distinctive experience of losing what they did not have but were only trying to have. We must acknowledge the reality of aspiration in order to apprehend the profundity of such losses.

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16

Proleptic Priests: Priesthood in the Epistle to the Hebrews (The Library of New Testament Studies). Sheffield Academic Press, 1991.

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17

Salzmann, Martin. Reconstruction and Resumption in Indirect A'-Dependencies: A Comparative West-Germanic Perspective on Relative Clauses and the Proleptic Construction. De Gruyter, Inc., 2017.

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18

Salzmann, Martin. Reconstruction and Resumption in Indirect A'-Dependencies: A Comparative West-Germanic Perspective on Relative Clauses and the Proleptic Construction. De Gruyter, Inc., 2017.

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19

Salzmann, Martin. Reconstruction and Resumption in Indirect A'-Dependencies: A Comparative West-Germanic Perspective on Relative Clauses and the Proleptic Construction. De Gruyter, Inc., 2017.

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20

Tsai, George. Respect and the Efficacy of Blame. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805601.003.0013.

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This essay examines the role of respect and of the interest in having another’s respect in enabling blame to be effective: to achieve the desired effect of attitudinal and behavioral modification in the blamed. It considers how the blamed agent’s moral psychology at the outset of the blaming transaction bears on the way in which blame is able (if at all) to achieve its desired effect. To address this issue, an account of blame’s operations in three different cases—standard, intermediate, and proleptic—is developed. On the basis of the account, a normative worry is then raised: when blame achieves its desired effect in cases where the blamer and blamed are far apart in their respective moral understandings and motivations, effective blame begins to approximate manipulation and coercion, leaving a moral residue.

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21

Scully, Jason. Isaac of Nineveh's Ascetical Eschatology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803584.001.0001.

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This book demonstrates that Isaac’s eschatology is an original synthesis based on ideas garnered from a distinctively Syriac cultural milieu. This cultural milieu includes ideas adapted from Syriac authors like Ephrem, John the Solitary, and Narsai, but also ideas adapted from the Syriac versions of texts originally written in Greek, like Evagrius’s Gnostic Chapters, Pseudo-Dionysius’s Mystical Theology, and the Pseudo-Macarian homilies. Isaac’s eschatological synthesis of this material is a sophisticated discourse on the psychological transformation that occurs when the mind has an experience of God. It begins with the premise that asceticism was part of God’s original plan for creation. Isaac says that God created human beings with infantile knowledge and that God intended from the beginning for Adam and Eve to leave the Garden of Eden. Once outside the garden, human beings would have to pursue mature knowledge through bodily asceticism. Although perfect knowledge is promised in the future world, Isaac also believes that human beings can experience a proleptic taste of this future perfection. Isaac employs the concepts of wonder and astonishment in order to explain how an ecstatic experience of the future world is possible within the material structures of this world. According to Isaac, astonishment describes the moment when a person arrives at the threshold of eschatological perfection but is still unable to comprehend the heavenly mysteries, while wonder describes spiritual comprehension of heavenly knowledge through the intervention of divine grace.

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22

Callard, Agnes. Aspiration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190639488.001.0001.

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Becoming someone is a learning process; and what we learn are the new values around which, if we succeed, our lives will come to turn. Agents transform themselves in the process of, e.g., becoming parents, embarking on careers, or acquiring a passion for music or politics. How can such activity be rational if the reason for engaging in the relevant pursuit is available only to the person one will become? How is it psychologically possible to feel the attraction of a form of concern that is not yet one’s own? How can the work done to arrive at the finish line be ascribed to one who doesn’t (really) know what she is doing or why she is doing it? These questions belong to the theory of aspiration. Aspirants are motivated by proleptic reasons, reasons they acknowledge to be defective versions of the reasons they expect to eventually grasp. The psychology of such a transformation is marked by intrinsic conflict between aspirants’ old point of view on value and the one they are trying to acquire. They cannot adjudicate this conflict by deliberating or choosing or deciding—rather, they resolve it by working to see the world in a new way. This work has a teleological structure: by modeling herself on the person she is trying to be, the aspirant brings that person into being. Because it is open to us to engage in an activity of self-creation, we are responsible for having become the kinds of people we are.

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