Academic literature on the topic 'Too many thinkers'
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Journal articles on the topic "Too many thinkers"
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Sutton, C. S. "The Supervenience Solution to the Too-Many-Thinkers Problem." Philosophical Quarterly 64, no. 257 (2014): 619–39. http://dx.doi.org/10.1093/pq/pqu036.
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Fisher, Kendall A. "Saint Thomas Aquinas and the Too-Many-Thinkers Problem." Quaestiones Disputatae 10, no. 2 (2020): 106–24. http://dx.doi.org/10.5840/qd20201026.
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Toner, Patrick. "St. Thomas Aquinas on the Problem of Too Many Thinkers." Modern Schoolman 89, no. 3 (2012): 209–22. http://dx.doi.org/10.5840/schoolman2012893/414.
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Parfit, D. "We Are Not Human Beings / trans. from Engl. U. V. Dobronravova." Omsk Scientific Bulletin. Series Society. History. Modernity 5, no. 4 (2020): 82–95. http://dx.doi.org/10.25206/2542-0488-2020-5-4-82-95.
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The article presents a comparative analysis the views on the problem of personality identity by Neo-Lockeanism (Shoemaker, Parfit, Lewis) and Animalism (Olson, Snowden, Carter). A certain of main objections to the psychological criterion (the problem of too many thinkers, the too many persons problem, the thinking parts problem, etc.) are critically examined. Basic animalist intuitions are refuted by the embodied person view (McMahan)
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Pravalika, Gayatri Devi R, and Gifrina Jayaraj. "Knowledge and Awareness about Right Brain Thinkers Among Undergraduate Students A Survey." International Journal of Research in Pharmaceutical Sciences 11, SPL3 (2020): 794–801. http://dx.doi.org/10.26452/ijrps.v11ispl3.3022.
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Many dental and medical students are aware that educating our patients with accurate information is essential. They must be more innovative to provide them with the experience of a positive outcome. This new era is all about design. They have to grow with the times. Exercising the right brain, developing innovative ideas within our practices, and the ability to make great leaps of thought are the common denominators. The survey aims to study knowledge and awareness among undergraduate students about right-brain thinkers. A self-structured questionnaire comprising about 15 questions was prepared and circulated through online-based, i.e., Google forms. The results were obtained and statistically through SPSS software. Majority of them were aware that right-brain thinkers are creative and innovative. Even most of them knew that right-brain thinker could not focus on a particular thing for an extended period. The Creative age of the 21st century will highlight Creative thinkers, those who can deliver the competence of leading-edge dentistry along with the experience of patients. The too much-left brain will lead one never to leave the ground with endless execution and no magic. The awareness about right-brain thinkers and their abilities must be known and to know about their unique traits and develop knowledge.
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Ożóg, Monika. "Starość w listach św. Hieronima." Vox Patrum 56 (December 15, 2011): 327–38. http://dx.doi.org/10.31743/vp.4227.
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In late antiquity, the Christian thinkers were not too much interested in the old age from the theoretical point of view. What made the old age for the classical thinkers a fault was – for the Christians – a life purpose since it highlighted the primacy of spirit. Jerome – an excellent expert on classic literature – many times touches upon the issue of the old age in his writings; however, he writes about it in the Christian vein, not in the light of the classical criteria.
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Cook, John. "Is Davidson a Gricean?" Dialogue 48, no. 3 (2009): 557–75. http://dx.doi.org/10.1017/s0012217309990126.
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ABSTRACT: In his recent collection of essays, Language, Truth and History (2005), Donald Davidson appears to endorse a philosophy of language which gives primary importance to the notion of the speaker’s communicative intentions, a perspective on language not too dissimilar from that of Paul Grice. If that is right, then this would mark a major shift from the formal semanticist approach articulated and defended by Davidson in his Inquiries into Truth and Interpretation (1984). In this paper, I argue that although there are many similarities between these two thinkers, Davidson has not abandoned his earlier views on language
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THORNTON, JOHN K. "AFRO-CHRISTIAN SYNCRETISM IN THE KINGDOM OF KONGO." Journal of African History 54, no. 1 (2013): 53–77. http://dx.doi.org/10.1017/s0021853713000224.
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AbstractThis article examines the way in which Christianity and Kongo religion merged to produce a syncretic result. After showing that the Kongo church grew up under the supervision and direction of Kongo authorities rather than missionaries, it will track how local educational systems and linguistic transformations accommodated the differences between the two religious traditions. In Kongo, many activities associated with the traditional religion were attacked as witchcraft without assigning any part of the traditional religion to this category. It also addresses how Kongo religious thinkers sidestepped questions of the fate of the dead and the virginity of Mary when harmonizing them would be too difficult.
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Gallagher, Shaun, and Francisco J. Varela. "Redrawing the Map and Resetting the Time: Phenomenology and the Cognitive Sciences." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 93–132. http://dx.doi.org/10.1080/00455091.2003.10717596.
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In recent years there has been some hard-won but still limited agreement that phenomenology can be of central and positive importance to the cognitive sciences. This realization comes in the wake of dismissive gestures made by philosophers of mind who mistakenly associate phenomenological method with untrained psychological introspection (e.g., Dennett 1991). For very different reasons, resistance is also found on the phenomenological side of this issue. There are many thinkers well versed in the Husserlian tradition who are not willing to consider the validity of a naturalistic science of mind. For them cognitive science is too computational or too reductionistic to be seriously considered as capable of explaining experience or consciousness. In some cases, when phenomenologists have seriously engaged the project of the cognitive sciences, rather than pursing a positive rapprochement with this project, they have been satisfied in drawing critical lines that identify its limitations. On the one hand, such negative attitudes are understandable from the perspective of the Husserlian rejection of naturalism, or from strong emphasis on the transcendental current in phenomenology.
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Ester, H. "How cool is Nietzsche – an aid to remove the fear of great philosophers." Literator 32, no. 1 (2011): 145–54. http://dx.doi.org/10.4102/lit.v32i1.7.
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The German philosopher Friedrich Nietzsche (1844-1900) is far more accessible than many of his contemporaries. He has a tremendous sense of humour, plays with words and expressions,and he is not scared of attacking other philosophers like Hegel and Schopenhauer. Nietzsche’s use of figures is very significant thanks to the variations of these figures. The result of his style is a sort of inclusiveness towards the reader. Nietzsche seduces the reader to become a member of the select group of chosen thinkers. His central work “Thus spoke Zarathustra”, shows this strategy of conquering the reader or listener in a clear way. Nietzsche’s courage to ask other philosophers or “Geisteswissenschaftler” what their essence is can encourage us to ask essential questions. However, Nietzsche’s central value of life is too vague to be acceptable and caused a lot of political confusion during the previous century.
Dissertations / Theses on the topic "Too many thinkers"
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Woods, Evan T. "The Problems of the Many." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1563318642660876.
Full textBooks on the topic "Too many thinkers"
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Gorohov, Pavel. Shakespeare's Existentials. INFRA-M Academic Publishing LLC., 2021. http://dx.doi.org/10.12737/1064939.
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For the first time in the Russian historical and philosophical literature, the monograph attempts to comprehensively consider the philosophical views of the great playwright and thinker. Shakespeare is presented as a philosopher who considered in his masterpieces the relation of man to the world through a series of"borderline situations". Shakespeare not only anticipated the existentialist philosophers, but also appeared in his work as the greatest philosopher-anthropologist. He reflects on the essence of nature, space and time only in close connection with thoughts about human life. 
 For a wide range of readers interested in the history of philosophy and Shakespeare studies.
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Schechter, Elizabeth. How Many Minds? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809654.003.0004.
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The previous chapters argued that within a split-brain subject there are two subjects of conscious experience and intentional agents, R and L. This chapter explains who these two thinking beings are and how it is possible for two thinkers to be co-embodied. The basis of the 2-thinkers claim is, naturally, that R and L think, feel, decide, and so on, independently of each other. Of course, this does not mean that they do not causally interact; since they are co-embodied, they interact all the time. What split-brain experiments show, however, is that R’s mental activities interact with L’s largely only indirectly: one of them acts or reacts in some way, and the other senses or perceives this re/action. Mental activities are causal activities whose psychological kinds are defined by their powers to interact directly. Thus the thinking things in the split-brain case are R and L, and only derivatively S.
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de Beauvoir, Simone, Véronique Zaytzeff, Frederick M. Morrison, Sonia Kruks, and Andrea Veltman. Right-Wing Thought Today. Translated by Véronique Zaytzeff and Frederick M. Morrison. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036941.003.0009.
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Truth is one, but error is multiple. It is not just by chance that the right wing professes pluralism. Right-wing doctrines that give expression to pluralism are far too numerous for this article to seriously examine them all. Yet, bourgeois thinkers—who forbid their adversaries the use of Marxist methods if they do not accept the entire system as a whole—still have no qualms themselves about eclectically pulling together ideas borrowed from Spengler, Burnham, Jaspers, and many others....
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Oklopcic, Zoran. Many, Other, Place, Frame. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198799092.003.0003.
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Focusing on the scenic dimension of the visual register of constituent imagination, Chapter 3 focuses on how select early modern, modern, and contemporary theorists stage the scenes in which a sovereign (people) appears either as the author or as the outcome of the act of constitution. Building on Kenneth Burke’s theory of dramatism, the chapter shows how choreographed interplay among four abstract stage ‘props’ allows constitutional thinkers to stage one of the most important attributes of sovereignty—its capacity for creatio ex nihilo. Through a series of engagements with Hobbes, Rousseau, Schmitt, Sieyès, Lefort, and others, Chapter 3 reveals how they conformed to the unwritten laws of constituent dramatism, as well as the tricks they resorted to in order to bring a sovereign people into imaginative existence.
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Atkinson, Will. Bourdieu and Schutz. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.17.
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Chapter abstract This chapter considers the relationship between the sociologies of Pierre Bourdieu and Alfred Schutz. It begins by making plain the shared rootedness of many of their ideas in the phenomenology of Edmund Husserl and tracing the different directions in which they took that influence, given the dissimilar states of the intellectual fields they were positioned in. It then goes on to compare the two thinkers on philosophical anthropology and epistemology, making the case that Bourdieu’s relational worldview fills in significant gaps in Schutz’s account. However, the author subsequently argues that Schutz’s vocabulary can, in turn, help plug holes in Bourdieu’s perspective too, pushing the latter toward becoming a “relational phenomenology.” These holes are, first, the sketchy depiction of conscious activity associated with the concept of habitus and, second, the neglect of how individual lifeworlds are structured by multiple fields.
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Toye, John. The Many Faces of Socioeconomic Change. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198723349.001.0001.
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This book provides a survey of different ways in which economic sociocultural and political aspects of human progress have been studied since the time of Adam Smith. Inevitably, over such a long time span, it has been necessary to concentrate on highlighting the most significant contributions, rather than attempting an exhaustive treatment. The aim has been to bring into focus an outline of the main long-term changes in the way that socioeconomic development has been envisaged. The argument presented is that the idea of socioeconomic development emerged with the creation of grand evolutionary sequences of social progress that were the products of Enlightenment and mid-Victorian thinkers. By the middle of the twentieth century, when interest in the accelerating development gave the topic a new impetus, its scope narrowed to a set of economically based strategies. After 1960, however, faith in such strategies began to wane, in the face of indifferent results and general faltering of confidence in economists’ boasts of scientific expertise. In the twenty-first century, development research is being pursued using a research method that generates disconnected results. As a result, it seems unlikely that any grand narrative will be created in the future and that neo-liberalism will be the last of this particular kind of socioeconomic theory.
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Warman, Caroline. Pre-Romantic French Thought. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.1.
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This chapter explores what is at stake for supposedly ‘pre-romantic’ thinkers in France, and try to understand what ‘pre-romanticism’ is. It argues that many of the most resonant themes associated with Romanticism, already compellingly and unflinchingly explored by Diderot, It requires us to abandon the familiar models of straightforward transmission and influence which we can fruitfully use in the case of Rousseau, because with Diderot we simply don’t have all the evidence about who said what to whom, or who read what when. Instead, we have sudden manifestations of interest, such as Goethe’s 1805 translation of theNeveu de Rameau, its first publication in any language. We also have to abandon the idea of a literary history in which Classicism dominated then faded to make way for the Enlightenment, which dominated and then faded to make way for Romanticism. This model is too simplistic, although its very convenience explains its existence.
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Adair-Toteff, Christopher, and Stephen Turner, eds. The calling of social thought. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526120052.001.0001.
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Edward Shils was an important figure in twentieth century social theory, and a true transatlantic thinker who divided his time between the University of Chicago and the U.K. He was friends with many important thinkers in other fields, such as Michael Polanyi and Saul Bellow. He became known to sociologists through his brief collaboration with Talcott Parsons, but his own thinking diverged both from Parsons and conventional sociology. He developed but never finalized a comprehensive image of human society made up of personal, civic, and sacred bonds. But much of his thought was focused on conflicts: between intellectuals and their societies, between tradition and modernity, ideological conflict, and conflicts within the traditions of the modern liberal democratic state. This book explores the thought of Shils, his relations to key figures, his key themes and ideas, and his abiding interests in such topics as the academic tradition and universities. Together, the chapters provide the most comprehensive picture of Shils as a thinker, and explain his continuing relevance.
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Hutton, Eric L. Extended Knowledge and Confucian Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198769811.003.0011.
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Although studies in the history of philosophy look backward to the past, developments in contemporary philosophy can often contribute to such studies by teaching us how to analyze particular issues more carefully, and sometimes the lessons learned from reconsidering past thinkers in such a light can in turn contribute to current work in philosophy by highlighting problems or approaches that might otherwise go unnoticed. This phenomenon is not limited to the Western tradition alone: scholars of Asian thought may benefit from the conceptual tools offered by contemporary Western philosophers, and contemporary Western philosophers may find value in insights from the Asian tradition. This chapter hopes to provide support for this last claim by means of a concrete example involving contemporary theories of extended knowledge and an ancient Chinese Confucian thinker, Xunzi.
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Curd, Patricia, and Daniel W. Graham, eds. The Oxford Handbook of Presocratic Philosophy. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195146875.001.0001.
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The Oxford Handbook of Presocratic Philosophy brings together leading international scholars to study the diverse figures, movements, and approaches that constitute Presocratic philosophy. In the sixth and fifth centuries bc a new kind of thinker appeared in Greek city-states, dedicated to finding the origins of the world and everything in it, using observation and reason rather than tradition and myth. We call these thinkers Presocratic philosophers, and recognize them as the first philosophers of the Western tradition, as well as the originators of scientific thinking. New textual discoveries and new approaches make a reconsideration of the Presocratics at the beginning of the twenty-first century especially timely. More than a survey of scholarship, this study presents new interpretations and evaluations of the Presocratics' accomplishments, from Thales to the sophists, from theology to science, and from pre-philosophical background to their influence on later thinkers. Many positions presented here challenge accepted wisdom and offer alternative accounts of Presocratic theories. This book includes chapters on the Milesians (Thales, Anaximander, Anaximenes), Xenophanes, Heraclitus, Parmenides, Anaxagoras, Empedocles, the Pythagoreans, the atomists, and the sophists. Special studies are devoted to the sources of Presocratic philosophy, oriental influences, Hippocratic medicine, cosmology, explanation, epistemology, theology, and the reception of Presocratic thought in Aristotle and other ancient authors.
Book chapters on the topic "Too many thinkers"
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Dailey, Anne C. "The Psychoanalytic Tradition in American Law." In Law and the Unconscious. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300188837.003.0003.
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This chapter surveys the long and important tradition of law and psychoanalysis in the United States beginning with the work of Oliver Wendell Holmes, Jr., up to the mid-twentieth century. While “tradition” may seem too strong a term for the diverse collection of psychoanalytic writings carried out by legal thinkers over the course of more than a half-century, what ties this work together is a shared recognition of the unconscious depths of the human psyche and the common questions that a psychoanalytic perspective on human behavior raises for law. As this chapter details, many early- to midcentury legal thinkers and judges turned to psychoanalytic ideas for help in addressing a broad set of concerns, including the value of free speech in a democracy, the processes of judicial decision-making, degrees of criminal responsibility, and child custody. The chapter focuses on those legal thinkers in this period whose attention was captured by the unconventional, sometimes even shocking, psychoanalytic ideas about the unconscious, guilt, free will, conflict, instinctual drives, sexuality, and early childhood experience. A study of the psychoanalytic tradition in American law is essential for understanding the vital contribution that contemporary psychoanalysis can make to law today.
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Jouet, Mugambi. "Conclusion." In Exceptional America. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520293298.003.0010.
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The Republican Party’s shift towards the far-right since the 1980s paved the way for Trump’s neo-fascist campaign. Trump’s agenda and rhetoric were not drastically different from the Republican establishment, which largely embraced winner-take-all economics, anti-intellectualism, disinformation, conspiracy-mongering, authoritarianism, racist dog-whistle messages, and torturing Muslims suspected of terrorism. Trumpism was an intensification of this ideology, not a departure from it. But America’s decline after little more than a century as a superpower still seems far from inevitable. It remains the world’s strongest economy. It is a leader in technology and many other fields. Its universities are widely recognized as the best in the world. It has great thinkers and innovators. In sum, there is much to admire about contemporary America and it is not too late to address the aspects of American exceptionalism that may precipitate its decline.
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Pawl, Timothy. "Objections to the Possibility of Multiple Incarnations." In In Defense of Extended Conciliar Christology. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834144.003.0003.
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This chapter considers seven objections to the robust Thomistic understanding of multiple incarnations presented at the end of Chapter 2. It begins with an objection that focuses on the predicates that would have to be apt of a divine person, were that divine person to have two assumed natures. In such a case, the objector claims, the divine person would have incompatible predicates apt of him, given that the predicates from each assumed nature would communicate to the one divine person. Then it considers whether a case of multiple incarnations would imply too many thinkers. Next it considers two objections from Brian Hebblethwaite. The final three objections are from Eric Mascall, Michael Schmaus, and Kenneth Baker. The chapter concludes that none of these objections succeed in showing that the robust Thomistic understanding of multiple incarnations is false.
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DiChristina, Mariette. "Science Editing." In A Field Guide for Science Writers. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780195174991.003.0021.
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Let's be honest. Editors, as any writer will tell you, aren't all that bright. They may say they're looking for stories that will teach something important about the way the world works, but mostly they want to be entertained. They can't follow leaps of logic. They get distracted by elaborate prose, and they have no patience for boring factual details. They get confused by too many characters in a narrative, or they're easily irritated by extraneous quotes. And they don't like big words very much, either. In other words, we editors are a lot like the readers that we—and you—are trying to reach. In fact, we're a special kind of reader, in that our livelihood depends on our ability to think like the audience of our publications. This is the case for any kind of editing, not just science editing. Writers may shift tone or approach for different markets, but editors live and breathe our readers' way of life. We must internalize their interests, who they are, and what they expect from our magazines, newspapers, or Web Sites. Editors know what level of scientific language our readers will understand and what they won't. Each one of us also deeply understands our publication's unique mission. Many people say that to be a good editor you first have to be a good writer and reporter. We editors like to think so, too. Having had experience as a writer helps inform good editing, and gives the editor a firmer appreciation of the reporter's point of view. And it's certainly true that, if necessary, an editor must be able to step in and complete the reporting and revisions on an article. But more than being good writers, editors must be good critical thinkers who can recognize and evaluate good writing—or can figure out how to make the most of not-so-good writing. Especially when the subject is science, which can be complicated and convoluted, a good editor needs a sharp eye for detail. We need to be organized, able to envision a structure for an article when one does not yet exist, or to identify the missing pieces or gaps in logic that are needed to make everything hang together.
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Llewelyn, John. "Instress Scaped and Inscape Stressed." In Gerard Manley Hopkins and the Spell of John Duns Scotus. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9781474408943.003.0002.
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Close reading of the texts in which Hopkins uses his neologisms ‘inscape’ and ‘instress’ give plausibility to the thought that they too are related chiasmically. Further, there is support in many of those contexts for the inference that whereas ‘inscape’ is a matter of predication, being and existence, ‘instress’ is a matter of doing and will, but in a manner that allows interpenetration. That is to say, Hopkins endorses Scotus’s assent to the equiprimordiality of the will and intellect, if not to the priority of will over intellect. When Hopkins, ‘with sorrow’, replaces Aristotle’s Metaphysics on the library shelf and takes down the works of Scotus instead, it is not because he frowns on the form-matter distinction made there and by Aquinas. It is because the Greek and Mediaeval thinkers do not acknowledge the distinction Scotus names distinctio formalis. This is a relation in which the terms are distinguished but metaphysically inseparable and the logical relation between universality and particularity is supplemented by a metaphysical relation between what Scotus calls common nature and haecceitas. Hopkins takes advantage of the unaspirated spelling of this Latin word to bring out the possibility of hearing it say, in the imperative mood, ecce, look, attend.
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Reich, James D. "Conclusion." In To Savor the Meaning. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197544839.003.0008.
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The Conclusion recapitulates the book’s main arguments, as well as the main ideas of each thinker treated. It takes a step back to explore the relationship between these thinkers’ ideas and the broader inter-religious climate of Kashmir in these centuries, and then draws out some of the major implications that these ideas may hold for how we understand these thinkers and the intellectual culture of Kashmir in this period. The Conclusion also returns to the theoretical issues raised in the Introduction, discussing the role that the theory of “religion-as-vortex” might play in future research on South Asian religion—and literature more broadly—and suggesting some possible avenues for future work.
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Curley, Melissa Anne-Marie. "Special Marxist, Special Buddhist." In Pure Land, Real World. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824857752.003.0004.
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Kawakami Hajime was one of the most influential Japanese Marxist thinkers of his time. Before turning to Marxism, Kawakami had briefly been involved with Itō Shōshin’s utopian movement, Muga-ai (Selfless Love). Kawakami was sent to prison in 1933 as a result of his involvement with the Japanese Communist Party; while in prison, resisting ideological conversion (tenkō), he took up the question of religious truth and its relationship to Marxist social science. In his Prison Ramblings, Kawakami presents his theory of religious truth. In his autobiography, he details the connections between this theory of religious truth and the religious experience he had as a young man, triggered by his encounter with Itō. Kawakami’s interpretation of Pure Land Buddhism reflects his understanding of religious truth as thoroughly subjective and internal, allowing him to use Buddhism as a tool for securing a stable, autonomous self.
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Trollope, Anthony. "Chapter XII. Rachel Ray Thinks “She Does like Him”." In Rachel Ray. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537761.003.0013.
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Luke Rowan’s appearance at Mrs. Ray’s tea-table, as described in the last chapter, took place on Wednesday evening, and it may be remembered that on the morning of that same day Mrs. Prime had been closeted with Mr. Prong in that gentleman’s parlour. She...
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"“A Blending of Opposite Qualities”." In A Political Companion to Frederick Douglass, edited by Nick Bromell. University Press of Kentucky, 2018. http://dx.doi.org/10.5810/kentucky/9780813175621.003.0015.
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This chapter focuses on the blending of Frederick Douglass’s seemingly dissimilar perspectives. It starts off with a personal anecdote about how Douglass watched a speech against the Irish Force Bill in England’s Parliament and noted how the speaker, William Gladstone, used a mixture of persuasive language and menacingly accusatory language. Douglass showed a similar duality in his perspectives as a slave and then a free man. The chapter looks closely at the many microrevisions Douglass made to the same topics and experiences in his various autobiographies to show his struggle with finding the terminology to express his blended view. His revisions indicate how Douglass increasingly paid attention to philosophical analysis as time went on and reveal a man trying to express his political thought with terminology that had not yet been created because prior thinkers did not have the experience of being a slave. The chapter ultimately addresses Douglass’s understanding of democratic citizenship.
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Reich, James D. "Ānandavardhana and the Metaphysics of Literature." In To Savor the Meaning. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197544839.003.0002.
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This chapter looks at the origin of the famous theory of “poetic manifestation [dhvani]” in the Dhvanyāloka of Ānandavardhana. After a brief overview of the theory, the chapter explores some of the problems and ambiguities in Ānandavardhana’s text, and then explores Ānandavardhana’s use of Bhartṛhari as the basis for his theory. The chapter shows that the later popularity of the theory cannot be chalked up simply to the superiority of Ānandavardhana’s philosophical arguments, but can instead be attributed to some of the basic metaphysical issues opened up by Ānandavardhana’s use of Bhartṛhari, in which many different thinkers and traditions in Kashmir were invested.