Books: 'Self-other representations'

1

Media discourse and the Yugoslav conflicts: Representations of self and other. Burlington, VT: Ashgate, 2009.

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2

Discourse, identity and legitimacy: Self and other in representations of Iran's nuclear programme. Amsterdam: John Benjamins Publishing Company, 2015.

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3

Sabra, Samah. ( Re)writing the other/self: Autoethnography in the transcultural arena of representation. St. Catharines, Ont: Brock University, M.A. Program in Social Justice and Equity Studies, 2005.

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4

Novaes, Sylvia Caiuby. The play of mirrors: The representation of self as mirrored in the other. Austin: University of Texas Press, 1997.

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5

Ideology, power, text: Self-representation and the peasant "other" in modern Chinese literature. Stanford, Calif: Stanford University Press, 1998.

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6

Savva, Gregori Edward. An interior calling: The representation of self and other in Gebusi mediumship and spirit seances. Manchester: University of Manchester, 1993.

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7

missing], [name. Imagining the self, imagining the other: Visual representation and Jewish-Christian dynamics in the Middle Ages and early modern period. Leiden: Brill, 2002.

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8

Affairs, United States Congress House Committee on Natural Resources Subcommittee on Native American. Tribal Self-Governance Act of 1993: Hearing before the Subcommittee on Native American Affairs of the Committee on Natural Resources, House of Representatives, One Hundred Third Congress, second session, on H.R. 3508/S.1618, a bill to provide for tribal self-governance, and for other purposes, February 25, 1994. Washington: U.S. G.P.O., 1995.

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9

To strengthen and clarify the commercial, cultural, and other relations between the United States and the people of Taiwan, as codified in the Taiwan Relations Act, and for other purposes; and to provide Taiwan with critically needed United States-built multirole fighter aircraft to strengthen its self-defense capability against the increasing military threat from China: Markup before the Committee on Foreign Affairs, House of Representatives, One Hundred Twelfth Congress, first session, on H.R. 2918 and H.R. 2992, November 17, 2011. Washington: U.S. G.P.O., 2011.

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10

United States. Congress. House. Committee on International Relations. Amending the Microenterprise for Self-Reliance Act of 2000 and the Foreign Assistance Act of 1961, increasing assistance for the poorest people in developing countries under microenterprise assistance programs under those acts, and for other purposes; and the Freedom Promotion Act of 2002: Markup before the Committee on International Relations, House of Representatives, One Hundred Seventh Congress, second session, on H.R. 4073 and H.R. 3969, April, 2002. Washington: U.S. G.P.O., 2002.

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11

H.R. 946, H.R. 2671, and H.R. 4148 (Young, R-AK)--to make technical amendments to the provisions of the Indian Self-Determination and Education Assistance Act relating to contract support costs, and for other purposes: "Tribal Contract Support Cost Technical Amendments of 2000" : oversight hearing before the Committee on Resources, House of Representatives, One Hundred Sixth Congress, second session, May 16, 2000, Washington, DC. Washington: U.S. G.P.O., 2001.

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Mineral Exploration and Development Act of 1993: Hearing before the Subcommittee on Energy and Mineral Resources of the Committee on Natural Resources, House of Representatives, One Hundred Third Congress, first session, on H.R. 322, to modify the requirements applicable to locatable minerals on public domain lands, consistent with the principles of self-initiation of mining claims, and for other purposes, hearing held in Washington, DC, March 11, 1993. Washington: U.S. G.P.O., 1993.

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13

Cesari, Chiara De. European Memory in Populism: Representations of Self and Other, 1st Edition. Taylor & Francis, 2020.

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14

Akalin, Esin. Discovering self and other: Representations of Ottoman Turks in English drama (1656-1792). 2001.

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15

Taylor, Kenneth A. Selfhood as self-representation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198714217.003.0013.

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This chapter explores the nature of the self through an examination of self-representations. Self-representations are very special kinds of representations distinguished from other representations not by what they represent (i.e. selves) but by how they represent it and by the functional roles they play in our mental lives. The chapter argues that self-representations play three distinct but related roles in our cognitive lives. First, they subserve the synchronic integration of current mental states into a (rationally) interconnected whole. Second, they subserve the diachronic integration of past, present, and future states into one enduring and ever unfolding self-consciousness. And, finally, they help define the boundaries of the self by serving to distinguish selves from one another. The central claim is that being a self is nothing but being a creature that deploys such representations in inner thought with reference to itself.

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de Vignemont, Frédérique. My Body Among Other Bodies. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198735885.003.0008.

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Are there body representations that are interpersonal, and if so, do they erase the distinction between self and others? This chapter will assess the implications of interpersonal body representations not only for social awareness but also for self-awareness. We shall see that in order to respect bodily congruency, imitation and vicarious bodily sensations exploit body representations that qualify as being shared between self and others. But what exactly is involved in such interpersonal representations? This chapter argues that because body representations can be interpersonal, they are impersonal. One may then ask: does one need a specific ‘Whose’ system for distinguishing one’s own body from other bodies, in the same way that it has been suggested that the sense of agency relies on a ‘Who’ system?

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17

Maloney, J. Christopher. Direct Realism and the Extended Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190854751.003.0007.

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Representationalism rightly treats perception as a type of cognitive representation. However, it wrongly proposes that perceptual content determines phenomenal character. Rather, it is the form, not the content, of a perceptual representation that constitutes phenomenal character. For direct realism is true: Perception is that form of cognition in which representation and represented are the same. Other forms of cognition recruit representations that are distinct from what they represent. In contrast, perceptual representation extends the mind's reach into the world by casting the very object perceived in the role of a self-referential demonstrative. By fusing representation and represented perception provides direct acquaintance with what is seen exactly as it is seen to be and thus determines phenomenal character.

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18

Tuomas, Huttunen, ed. Seeking the self--encountering the other: Diasporic narrative and the ethics of representation. Newcastle upon Tyne: Cambridge Scholars Pub., 2008.

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19

Lobina, David J. The universality and uniqueness of recursion-in-language. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198785156.003.0005.

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The role of recursion in language is universal and unique. It is universal because the (Specifier)-Head-Complement(s) geometry is the type of structuring that all phrases and all languages unequivocally adhere to, and complexes of such phrases constitute a general recursive structure. It is unique because the asymmetric nature of [(Specifier)-[Head-Complement(s)]] structures is unattested in other domains of human cognition or in the cognition of other animal species. The common claim that not all languages manifest recursive structures is usually couched in terms of self-embedded sentences, a particular sub-type of the (Specifier)-Head-Complement(s) geometry. The increasingly common claim that certain representations in human general cognition or in the animal kingdom are isomorphic to language’s recursive structures is the result of great simplification of the representations under comparison, which undercuts the force of the argument. Linguistic structures in the form of bundles of (Specifier)-Head-Complement(s) remain quirky through and through—and universal in language.

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20

Pierrepont, Alexandre. The Salmon of Wisdom. Edited by George E. Lewis and Benjamin Piekut. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780195370935.013.28.

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This chapter scrutinizes the universe of representations of creative musicians, especially in the combinatorial and transformative dynamics of the jazzistic field. The poetics of improvisation encompasses both analytical analogical thought, through a dialogic treatment of oppositions rendered complementary, while allowing the discovery and practice of one’s own plurality: one’s self and self’s other. For improvisers, a continuum of multiple meanings may be played out in and around oneself, without abdicating clarity of conscience or the acuity of contexts and structures. In the act of improvisation, placing oneself in streams of unconsciousness and hyperconsciousness, as well as double and multiple consciousness, poses critical questions around the changing nature of identities and alterities.

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21

Gensheimer, Maryl B. The Role of Iconographical Programs at the Baths of Caracalla. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190614782.003.0003.

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To query the sociopolitical rationale that may have prompted the emperor Caracalla to endow such a monumental bathing facility, Chapter 3 addresses the iconographical trends that mark distinctive emphases within the larger body of the Baths’ decorative program. Particular attention is paid to representations of Hercules, Bacchus, and other divinities and personifications associated with the emperor, as well as Homeric and other mythological exempla that are likewise an allusion to imperial largess. Similarly, the historical reliefs from the palaestrae and the honorific portrait statues of the imperial family displayed within the Baths are also scrutinized for their insights into the self-aggrandizing strategies of their eponymous benefactor. Together, the chapter’s discussion reveals both the obvious and subtler meanings underlying certain iconographical choices and uses those observations to recover the original motivations of the imperial patron.

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22

Weisband, Edward. Human Development and the Political Subject. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677886.003.0006.

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This chapter analyzes the etiologies of hatred. It explores psychic and emotional constructions of indifference, devoid of genuine passion. Such mentalized constructions of indifference partially result from secondary psychic representations. The alien self is described as a rival self-other captivated by mentalized constructions that prevent empathetic vision during mass atrocity. Sight becomes beholden to social fantasies that transform external realities into ghosts and internal apparitions perpetrators flail against. The analysis emphasizes the primacy of cultural influences. In so doing it outlines the concept of ego-ideal to show how cultural influences determine not what to desire, but rather discipline how to desire. Mimetic rivalry is understood through the conceptual lens of identicality and the fantasmatic tyranny of minor difference, comprised of political reifications functioning as supererogatory ideals. This chapter explores the relationship between aggressivity and narcissism and concludes by exploring semiotic initiation and entry into language and the Lacanian Symbolic.

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23

Williams, Diana. Can Quadroon Balls Represent Acquiescence or Resistance? University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037900.003.0006.

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This chapter seeks to reconcile the persistent myth of the self-directed quadroon—women possessing one fourth black and three fourths white “blood”—finding love and quasi-marriage at a glamorous and respectable quadroon ball with the known history of the sexual exploitation of black women, both slave and free. White men frequently engaged in sexual relationships with women of color, including free women of color, in pre-Civil War Louisiana, yet fictionalized representations of the balls distort and obscure important realities about race, sex, and power in the nineteenth century. White men exercised sexual access to women of color in a variety of blurred and overlapping forms, including slavery, domestic servitude, prostitution, and other relationships, all of which could be placed under the rubric of what Louisiana law termed concubinage.

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24

Watts, Kara, Molly Volanth Hall, and Robin Hackett, eds. Affective Materialities. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056289.001.0001.

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Affective Materialities reads modernist literature for the ways in which bodies come to matter physically, socially, and juridically using two recent turns in literary studies—one to affect studies and the other to ecocriticism. Each chapter in the collection delves into a multifold body, investigating how body-forms come to matter. Chapters reveal what the modernist body represents in a way that also addresses the most urgent contemporary concerns of modernity today. In other words, chapters address how a body signifies, becomes legible, writes, is written, touches, constitutes, merges, and encounters through various representations in a peculiarly modernist fashion. In turn, the collection sets the stakes for how bodies merge with their surroundings or are re-created by them, into an amalgam of self and place, as ethical concern for social justice. We aim to address the way the body and animate matter become a lens for grasping the fluidities of race, gender, sexuality, anthropocentrism, individualism, and ultimately, the promise and limits of creativity itself.

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25

Rand, Sebastian. Hegel’s Philosophy of Nature. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.18.

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Hegel’s Philosophy of Nature is best understood through its contribution to Hegel’s larger philosophical project of both articulating and actually achieving human freedom. It contributes to this project by showing that nature and natural things are themselves free, in a specific sense of freedom that Hegel critically appropriates from Kant. Hegel demonstrates this freedom of nature through the conceptual transformation of natural-scientific “representations” (laws, kinds, and other universals) into systematically ordered “concrete universals” in which the empirical content of the sciences is preserved and systematized in a way that emphasizes nature’s self-determination, rather than its alleged sheer givenness and “externality.” After a general account of, first, Hegel’s understanding of the natural sciences and their results, and, second, his transformative method, the chapter presents a detailed reconstruction of his treatment of collision, fall, and orbital motion in the Mechanics.

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26

Gulick, Robert Van. Consciousness and Cognition. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0002.

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Several concepts used in the area of consciousness and cognition are discussed. There are five distinguished types of creature consciousness. An organism may be said to be conscious is it can sense and perceive its environment and has the capacity to respond appropriately. A second sense of creature consciousness requires not merely the capacity to sense or perceive, but the current active use of those capacities. Another notion of creature consciousness requires that organisms be not only aware but also self-aware. Self-awareness comes in degrees and varies along multiple dimensions. The conscious creatures might be defined as those that have an experiential life. Organisms are sometimes said to be conscious of various items or objects. Consciousness in this sense is understood as an intentional relation between the organism and some object or item of which it is aware. The conscious states might be regarded as those that have phenomenal properties or phenomenal character. The representationalist theories claim that conscious states have no mental properties other than their representational properties. Higher-order theories analyze consciousness as a form of self-awareness. Higher-order theories come in several forms. Some treat the requisite higher-order states as perception-like, and thus the process of generating such states is a kind of inner perception or perhaps introspection. The intermediate level representation model focuses on the contents of conscious experience.

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27

Barrett, Caitlín Eilís. Domesticating Empire. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190641351.001.0001.

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This book is the first contextually oriented monograph on Egyptian imagery from Roman households. The author uses case studies from Flavian Pompeii to investigate the close association between representations of Egypt and a particular type of Roman household space: domestic gardens. Through paintings and mosaics depicting the Nile, canals that turned the garden itself into a model “Nile,” and statuary depicting Egyptian gods, animals, and individuals, many gardens in Pompeii confronted ancient visitors with images of (a Roman vision of) Egypt. Simultaneously far away and familiar, these imagined landscapes transformed domestic space into a microcosm of empire. In contrast to older interpretations that connect Roman “Aegyptiaca” to the worship of Egyptian gods or the problematic concept of “Egyptomania,” a contextual analysis of these garden assemblages suggests new possibilities for meaning. In Pompeian houses, Egyptian and Egyptian-looking objects and images interacted with their settings to construct complex entanglements of “foreign” and “familiar,” “self” and “other.” Representations of Egyptian landscapes in domestic gardens enabled individuals to present themselves as cosmopolitan, sophisticated citizens of empire. Yet at the same time, household material culture also exerted an agency of its own: domesticizing, familiarizing, and “Romanizing” once-foreign images and objects. That which was once alien and potentially dangerous was now part of the domus itself, increasingly incorporated into cultural constructions of what it meant to be “Roman.” Through participatory multimedia assemblages evoking landscapes both local and international, the houses examined in this book made the breadth of empire compatible with the familiarity of home.

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28

Di Paolo, Ezequiel A., Thomas Buhrmann, and Xabier E. Barandiaran. Representational pull, enactive escape velocity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198786849.003.0002.

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Two different paths have been taken by researchers who argue that embodiment is crucial for understanding the mind. The first path is embodied functionalism, essentially the claim that traditional cognitivism needs to take into account the lessons of cognitive linguistics, dynamical systems explanations, and autonomous robotics seriously, so as to include bodily structures and processes in accounts of cognition. However, what it means to be a cognitive system remains unchanged and ruled by the computer metaphor. The other path rejects this metaphor and proposes that the self-organizing living body is constitutive of what it is to be a mind. This path, represented by enactivism, is not committed to a representational view of the mind, but rather understands it as an emergent, relational, world-involving phenomenon. The sensorimotor approach to perception may be interpreted in these terms; however, this approach requires a nonrepresentational account of sensorimotor mastery and a theory of agency.

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Bromley, Lesley. The physiology of acute pain. Oxford University Press, 2011. http://dx.doi.org/10.1093/med/9780199234721.003.0001.

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Acute pain as a result of tissue damage is self-limiting. Impulses are generated in primary sensory nerves by chemical mediators released from the damaged tissues. The spinal cord receives these impulses in the dorsal horn. At the level of the spinal cord, the impulses can be amplified or reduced in amplitude by descending inputs. At the level of the spinal cord, the representation of the painful area and the sensitivity of other, surrounding areas can be modified. At the level of the brainstem and thalamus, further modification can take place. The final perception of the pain can be modified by other central phenomena such as anxiety and fear. New imaging techniques have allowed a greater understanding of cortical representation of pain. The role of the glia in maintaining painful states is evolving.

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30

Estrada-Tanck, Dorothy. Gender Parity, Legal Pluralism, and Human Rights of Indigenous Women: An Outlook from Mexico. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829621.003.0008.

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Mexico is one of the world leaders in the move towards parity measures for women’s representation, through its constitutional requirement of equal gender representation in legislative candidacies. Mexico has also been on the frontlines of the trend to constitutionally recognize indigenous rights, including self-government. However, the link between the two movements remains controversial. On the one hand, electoral parity for women in state institutions has not translated into a significant increase in the representation of indigenous women. On the other, indigenous women have often been excluded from participating within indigenous forms of governance. Courts have been inconsistent in their interpretation of parity norms and participation rights. To address this challenge, indigenous women have appealed to gender equality, parity democracy, and international human rights, but also to context-specific goals, including the need to tackle violence against indigenous women as well as the grave poverty and vulnerability affecting indigenous peoples.

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31

O'Hara, Alexander. Drinking with Woden. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0011.

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In a widely known passage of the Vita Columbani (I.27), Jonas of Bobbio introduces the god Woden. This is the oldest mention of the deity in a narrative source. In a very brief chronological arc, two further attestations suggest the new significance assumed by the god in the seventh century. This chapter explores the evolving meaning of Woden up to the the Carolingian period. It suggests that Woden and other markers of barbarism and paganism were not a simple reflection of actual barbarism and non-Christian belief. They were part of a wider repertory of signs and habits used by military elites for self-representation. Following the rise and fall of Woden’s suitability for the barbarian aristocracies from the seventh to the ninth centuries, the chapter frames these evolving strategies of representation in the social and political landscape of Europe.

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32

Stukenbrock, Anja. Intercorporeal Phantasms. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190210465.003.0009.

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Imagination is a dimension of incorporeality that is a genuine capacity to displace ourselves from the actual phenomenal sphere, communicate with and about absent phenomena, and embody and incorporate them in our involvement with the world and with others. Based on video recordings of self-defense training for girls, this essay examines the enactment and imagination of intercorporeality in jointly created scenarios of danger and assault. It shows that whereas the concept of intercorporeality concerns mutual incorporation as a prereflexive interactive phenomenon independent of or below the level of conscious representation, deixis constitutes the unavoidable link between language, my body, and the body of the other, between representation and interaction. Taking deixis as a linguistic anchor brings grammar to the analysis of intercorporeality. Revisiting deixis in the light of intercorporeality recasts deixis as a grammatically sedimented way of integrating perspectivity and subjectivity as intersubjectively and intercorporeally created embodied phenomena.

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33

Bartosiewicz, László. Zooarchaeology in the Carpathian Basin and adjacent areas. Edited by Umberto Albarella, Mauro Rizzetto, Hannah Russ, Kim Vickers, and Sarah Viner-Daniels. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199686476.013.7.

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The Carpathian Basin, situated between the Alps, the Carpathians, and the Dinaric Alps, has been a geographically and culturally diverse area throughout its history. Research intensity in all periods and places is likewise heterogeneous. A complete review of animal–human relationships is, thus, impossible. Following a historical overview of research, characteristic examples of animal exploitation between the Neolithic and the early eighteenth century will be highlighted. Special emphasis is placed on the way migrations and imperial politics impacted the composition of animal bone assemblages. The role of animals in self-representation and other forms of symbolic communication are also considered.

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34

Schwadron, Hannah. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190624194.003.0007.

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This concluding chapter returns to the question of Jewish female representation through an embodied Jewface genre. In some cases the Sexy Jewess embodies familiar versions of the comic personages made most familiar across an assimilatory twentieth century. In other cases, she performs Jewishly through sexier means, revamping iconic personifications of the pinup and porn star in raunchier acts that throw back to vintage aesthetics with the appeal of nostalgia. In all cases, the performers appear to negotiate the guilty pleasures of whiteness within self-conscious reach. Through skewed mirrors of self-display, selected performers foreground the bodily conditions of their ethnic and gender differences, to humorous and horrifying ends. With varying degrees of autonomy and access, they perform exaggerated versions of themselves and any others in their midst to wage social critiques that are both distinct to American Jewishness and beyond its bounds.

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35

Frojmovic, Eva. Imagining the Self, Imagining the Other: Visual Representation and Jewish-Christian Dynamics in the Middle Ages and Early Modern Period (Cultures, Beliefs ... Medieval and Early Modern Peoples). Brill Academic Publishers, 2003.

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36

Arruzza, Cinzia. Tyranny in Athens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190678852.003.0002.

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This chapter offers a thorough analysis of both the literary tropes surrounding tyranny and the tyrant in fifth-century Greek literature—with some reference to fourth-century and later texts—and the function they played in democratic self-understanding. The chapter addresses the ongoing debate about the existence of a democratic theory of democracy in fifth- and fourth-century Athens, arguing that a proper democratic theory did not exist. Within the context of this debate, the chapter draws on theses of Diego Lanza, Giovanni Giorgini, and James F. McGlew that the depictions of tyranny in anti-tyrannical literature served the purpose of offering to the democratic citizen an inverted mirror with which he could contemplate the key features of democratic practice, by way of opposition. In other words, hatred for a highly stylized discursive representation of tyranny played a key role in democratic self-understanding.

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37

Reydams-Schils, Gretchen. The Stoics. Edited by Daniel S. Richter and William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.38.

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This chapter develops the contrast between Musonius Rufus and Dio of Prusa in their mode of self-representation. The later Stoics Seneca, Musonius Rufus, and Epictetus embrace a low-authority profile and recommend discretion for the philosopher (recommendations which Marcus Aurelius adopts in his own manner). In doing so they consciously resist the traditional status markers without giving up altogether on the notion of socio-political responsibility. Dio, on the other hand, in his role as public speaker makes full use of these status markers in the hope of increasing his effectiveness (as does Plutarch to some extent in his works on practical philosophy). Hence the contrast represents a cultural dilemma.

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Budick, Sanford. Hamlet’s “Now” of Inward Being. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190698515.003.0006.

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This essay proposes that the key element in Hamlet’s experience of a self “within that passes show” is his systematic achievement of a transformed temporality. His instrument for achieving this other temporality is recurrent representation of a chiasmus of theatricalization—an interminable interchange between kinds of role playing—that propels the imagination’s quest for authenticity. Harnessing the power of that chiasmus momentarily brackets or suspends external reality and transforms time into an internal “now” or “presence” where inward being is disclosed. Husserl’s meditative model of the epoché and Kant’s account of the sublime are levied upon to aid in explaining the achievement of this temporal transformation and the meaning of the resultant inward “now.”

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Burgess, Alexis. Truth in Fictionalism. Edited by Michael Glanzberg. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199557929.013.15.

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What does realism about an arbitrary subject-matter have to do with truth? Some views say everything, others hardly anything. Both answers are reflected in ongoing debates between self-styled realists and anti-realists in metaphysics, and other areas. Error theory, nonfactualism, fictionalism, and other forms of opposition to realism are normally articulated and differentiated using the notions of truth and falsity. Given its preoccupation with the limits of literal representation, fictionalism can seem especially ensared in semantics and/or the theory of mental content. Be that as it may, the present chapter aims to establish that there remains an important sense in which the fictionalist gambit does not essentially have anything to do with truth or falsity. In particular, many recognizably fictionalist positions are compatible with nominalism about truths: the view that nothing whatsoever is true.

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Radcliffe, Elizabeth S. Hume, Passion, and Action. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199573295.001.0001.

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David Hume’s theory of action is well known for several provocative theses, including that passion and reason cannot be opposed over the direction of action. In Hume, Passion, and Action, the author defends an original interpretation of Hume’s views on passion, reason, and motivation that is consistent with other theses in Hume’s philosophy, loyal to his texts, and historically situated. This book challenges the now orthodox interpretation of Hume on motivation, presenting an alternative that situates Hume closer to “Humeans” than many recent interpreters have. Part of the strategy is to examine the thinking of the early modern intellectuals to whom Hume responds. Most of these thinkers insisted that passions lead us to pursue harmful objects unless regulated by reason; and most regarded passions as representations of good and evil, which can be false. Understanding Hume’s response to these claims requires appreciating his respective characterizations of reason and passion. The author argues that Hume’s thesis that reason is practically impotent apart from passion is about beliefs generated by reason, rather than about the capacity of reason. Furthermore, the argument makes sense of Hume’s sometimes-ridiculed description of passions as “original existences” having no reference to objects. The author also shows how Hume understood morality as intrinsically motivating, while holding that moral beliefs are not themselves motives, and why he thought of passions as self-regulating, contrary to the admonitions of the rationalists.

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St. Clair, Robert. (Diagnostic) Impoverished Bodies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826583.003.0003.

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Rimbaud’s “Impoverished Bodies” ask us to grapple with a core question: “what does poverty tell us about the body, and what does it do to its relations to other bodies?” Here, we scrutinize the representation of marginalized and impoverished figures in the nineteenth-century poetic and political imaginary (Marx, Hegel, Thiers, Hugo, Mallarmé, Coppée, Baudelaire) and show how the problem of poverty draws our attention to the root exposure, vulnerability, and sociality of the body. Paying particular attention to a surprisingly important poem in the Rimbaldian corpus, “Les Effarés,” we find Rimbaud prevailing upon laughter as a form of ideological critique, as a way of contesting dominant discourses on poverty which mask an inhuman indifference to human suffering behind the self-congratulatory appearances of bourgeois humanism.

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Olive, Rebecca. Interactivity, Blogs, and the Ethics of Doing Sport History. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038938.003.0008.

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This chapter explores the potential of blogs and blogging for sport historians. Blog posts, using a variety of media but largely focused on written text, are produced by single authors or collectives for a variety of purposes, including to “provide information, as self-representation, to tell a story, to work toward a political goal, or to represent a culture, experience, idea or issue, outside of mainstream media.” As such, blogs can be a research source for understanding the processes of collectively constructing cultural and social memories. Like other social media archives, blog posts contain a wealth of commentary and information that is potentially valuable to historians as they grapple with understanding meanings of particular pasts in the present. Moreover, blogs offer the potential for reflexive historical practice.

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Van Hyning, Victoria. Convent Autobiography. British Academy, 2019. http://dx.doi.org/10.5871/bacad/9780197266571.001.0001.

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Convent Autobiography explores the ways in which cloistered women articulated their senses of self through genres such as letters, chronicles, accounts, guidance and devotional manuals, and conversion narratives. The book explores writings by early modern English women who elected a double self-exile from home and ‘from the world’, undertakings that shaped and informed so much of their self-writing. These nuns sometimes composed under their own names, but many composed anonymously. Using a combination of close reading, palaeography, manuscript evidence and other data, this book reveals the identities of half a dozen women, including descendants of Sir Thomas More, whose contributions to English literature and history were hitherto unknown. Although anonymous composition was in keeping with monastic norms of humility, Convent Autobiography argues anonymity offered paradoxical freedoms, such as enabling an author to write extensively about her own family, and herself, or to present institutional narratives through the lens of her own experiences. Three case studies devoted to anonymous chronicling reveal the complexity of authorial strategies of self and communal representation. On the basis of these, two new genres of autobiography are proposed: anonymous and subsumed autobiography. These definitions have wider application beyond convent and early modern literature. The book includes a complete edition of the vibrant conversion narrative, lists, and prayers of Catherine Holland, who defied her Protestant father by running away to join the convent of Nazareth where she could practise Catholicism and ‘escape the slavery of marriage’.

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Gil, Daniel Juan. Fate of the Flesh. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823290048.001.0001.

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In the seventeenth century, the hope for resurrection starts to be undermined by an emerging empirical scientific world view and a rising Cartesian dualist ontology that translates resurrection into more dualist terms. But poets pick up the embattled idea of resurrection of the body and bend it from a future apocalypse into the here and now so that they imagine the body as it exists now to be already infused with the strange, vibrant materiality of the “resurrection body.” This “resurrection body” is imagined as the precondition for the social identities and forms of agency of the social person, and yet the “resurrection body” also remains deeply other to all such identities and forms of agency, an alien within the self that both enables and undercuts life as a social person. Positing a “resurrection body” within the historical person leads seventeenth-century poets to use their poetry to develop an awareness of the unsettling materiality within the heart of the self and allows them to reimagine agency, selfhood, and the natural world in this light. In developing a poetics that seeks a deranging materialism within the self, these poets anticipate twentieth-century “avant-garde” poetics. They do not frame their poems as simple representation nor as beautiful objects but as a form of social praxis that creates new communities of readers and writers that are assembled by a new experience of self-as-body mediated by poetry.

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US GOVERNMENT. Tribal Self-Governance Act of 1993: Hearing before the Subcommittee on Native American Affairs of the Committee on Natural Resources, House of Representatives, ... and for other purposes, February 25, 1994. For sale by the U.S. G.P.O., Supt. of Docs., Congressional Sales Office, 1995.

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Rosefeldt, Tobias. Subjects of Kant’s First Paralogism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198724957.003.0013.

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According to the standard interpretation of the First Paralogism, its fallacy is based on a confusion between two meanings of the term ‘subject’, namely that of ‘thinking subject’ and that of ‘subject of predication’. This chapter argues that this interpretation is incorrect and that Kant in fact explains the illusion of cognizing ourselves as thinking substances by a misinterpretation of a certain logico-semantical feature of the representation ‘I’, namely that of non-predicability. This interpretation puts the First Paralogism in accord with the other Paralogisms, all of which are claimed by Kant to stem from a confusion between ‘logical’ and ‘real’ features of the self. It also allows us to relate the chapter on the paralogisms to Kant’s views on the connection between the ideas of pure reason and the progress towards the unconditioned in chains of prosyllogisms.

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Meeusen, Meghann. Children's Books on the Big Screen. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496828644.001.0001.

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Adaptation studies scholars suggest that no matter how interesting it may be to pick apart a film’s consistency with and departure from its source, these approaches can be limiting because books and movies operate as two very different mediums. Children’s Books on the Big Screen moves away from this approach by tracing a pattern across films for young viewers to highlight a consistent trend: when films are adapted from children’s and YA books, concepts like self/other, male/female, and adult/child become more strongly contrasted and more diametrically opposed in the film version. Children’s Books on the Big Screen describes this as binary polarization, suggesting that more stark opposition between concepts leads to shifts in the messages that texts send, particularly when it comes to representations of gender, race, and childhood. After introducing why critics need a new way of thinking about children’s adapted texts, Children’s Books on the Big Screen uses middle-grade fantasy adaptations to consider the reason for binary polarization and looks at the ideological results of polarized binaries in adolescent films and movies adapted from picturebooks. The text also explores movies adapted from The Wonderful Wizard of Oz to dig into instances when multiple films are adapted from a single source and ends with pragmatic classroom application, suggesting teachers might utilize this theory to help students think critically about movies created by the Walt Disney corporation. Drawing from numerous popular contemporary examples, Children’s Books on the Big Screen posits a theory that can begin to explain what happens—and what is at stake—when children’s and young adult books are made into movies.

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Finseth, Ian. Blood and Ink. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190848347.003.0004.

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This chapter investigates the ways in which the Civil War dead appeared in nineteenth-century histories of the war. As the practice and philosophy of history both evolved, the dead provided a means of navigating the crisis of historical representation precipitated by the conflict. On one hand, they are routinely depersonalized, reduced to “objective” data, so as to contain the unexampled carnage of the war and to demarcate, by contrast, a more enlightened postwar modernity. On the other, the dead are revered as sacred relics that provide a sense of stabilizing connection to a common history. Ultimately, the tension between these modes of historical consciousneᶊ is resolved by a teleological narrative of national self-creation. This narrative, linked to the rise of American imperialism, tended to subsume, without fully negating, the social alienation that wayward attachments to the dead, in both Southern history and African American counter-history, could nourish.

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Schwadron, Hannah. The Case of the Sexy Jewess. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190624194.001.0001.

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This book documents the unorthodox case of the Sexy Jewess, a distinctive figure of twenty-first-century American Jewishness. Versions of her image proliferate in US popular culture among neoburlesque, movie musicals, comedic television, ballet parody, and progressive pornography. In embodied plays with sexed-up self-display, the Sexy Jewess revises long-standing stereotypes of the ugly hag, the insatiable Jewish mother, and the self-obsessed Jewish American princess that sustain images of excess even as they have assimilated into the American mainstream. Talking back and dancing back at these stereotypes through gender and humor rebellion, a slew of celebrity and lesser known performers play up their Jewish and female difference as self-conscious comments on their majoritarian sameness. In doing so, performers invoke the Sexy Jewess as a postassimilatory, postfeminist persona with radical and conservative effects. The introduction, five chapters, and the conclusion show how this occurs in a spectrum of spectacle embodiments across a range of performance contexts. Extending across stage and screen legacies of a hundred years, The Case of the Sexy Jewess links humor to classed ideas about sexiness and links ethnicity to gendered constructions of race. Unique to the study of American Jewishness but not limited by its scope, the book situates the body as a site of critical agency in discussions of parody and representational politics, with an emphasis on cultural appropriation and reappropriation that provokes questions applicable to a wide range of other identity acts and impersonations.

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Novenson, Matthew V. The Quest for the First Messiah. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190255022.003.0005.

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There is an important strand in modern scholarship on ancient Jewish messianism whose practitioners set for themselves the task of identifying the first messiah. Representatives of this school of thought include Andre Dupont-Sommer, Michael Wise, and Israel Knohl, among others, and their key texts include especially the Qumran Hodayot, the Self-Glorification Hymn, and now the Hazon Gabriel stone. In this chapter it is argued that the quest for the first messiah not only happens to have been unsuccessful so far (as other critics have suggested), but is actually fundamentally misguided. It is misguided not because it is theologically intolerable, but because it is conceptually unstable, presupposing as it does an Idealist model of messianism that is demonstrably incommensurate with the relevant evidence. There are scriptural oracles, and there are ancient Jewish and Christian interpreters, but there is no such thing as the first messiah.

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Books on the topic 'Self-other representations'

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