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A Twelfth-Century Philosopher in His Context and Ours
Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours by John Marenbon, one of the leading scholars of medieval philosophy and a specialist on Abelard's thought, originated from a set of lectures in the distinguished Conway Lectures in Medieval Studies series and provides new interpretations of central areas of Peter Abelard's philosophy and its influence. The four dimensions of Abelard to which the title refers are that of the past (Abelard's predecessors), present (his works in context), future (the influence of his thinking up to the seventeenth century), and the present-day philosophical culture in which Abelard's works are still discussed and his arguments debated. For readers new to Abelard, this book provides an introduction to his life and works along with discussion of his central ideas in semantics, ethics, metaphysics, and philosophy of religion. For specialists, the book contains new arguments about the authenticity and chronology of his logical work, fresh evidence about Abelard’s relations with Anselm and Hugh of St. Victor, a new understanding of how he combines the necessity of divine action with human freedom, and reinterpretations of important passages in which he discusses semantics and metaphysics. For all historians of philosophy, it sets out and illustrates a new methodological approach, which can be used for any thinker in any period and will help to overcome the divisions between "historians" based in philosophy departments and scholars with historical or philological training.
In the years leading up to his recent passing, Alabama poet Jake Adam York set out on a journey to elegize the 126 martyrs of the civil rights movement, murdered in the years between 1954 and 1968. Abide is the stunning follow-up to York’s earlier volumes, a memorial in verse for those fallen. From Birmingham to Okemah, Memphis to Houston, York’s poems both mourn and inspire in their quest for justice, ownership, and understanding.
Within are anthems to John Earl Reese, a sixteen-year-old shot by Klansmen through the window of a café in Mayflower, Texas, where he was dancing in 1955; to victims lynched on the Oklahoma prairies; to the four children who perished in the Birmingham church bombing of 1963; and to families who saw the white hoods of the Klan illuminated by burning crosses. Juxtaposed with these horrors are more loving images of the South: the aroma of greens simmering on the stove, “tornado-strong” houses built by loved ones long gone, and the power of rivers “dark as roux.”
Throughout these lush narratives, York resurrects the ghosts of Orpheus, Sun Ra, Howlin’ Wolf, Thelonious Monk, Woody Guthrie, and more, summoning blues, jazz, hip-hop, and folk musicians for performances of their “liberation music” that give special meaning to the tales of the dead.
In the same moment that Abide memorializes the fallen, it also raises the ethical questions faced by York during this, his life’s work: What does it mean to elegize? What does it mean to elegize martyrs? What does it mean to disturb the symmetries of the South’s racial politics or its racial poetics?
A bittersweet elegy for the poet himself, Abide is as subtle and inviting as the whisper of a record sleeve, the gasp of the record needle, beckoning us to heed our history.
On Peace, Place, and Postcoloniality
Everyday Worlds of Anorexia, Revised and Expanded Edition
Abject Relations presents an alternative approach to anorexia, long considered the epitome of a Western obsession with individualism, beauty, self-control, and autonomy. Through detailed ethnographic investigations, Megan Warin looks at the heart of what it means to live with anorexia on a daily basis. Participants describe difficulties with social relatedness, not being at home in their body, and feeling disgusting and worthless. For them, anorexia becomes a seductive and empowering practice that cleanses bodies of shame and guilt, becomes a friend and support, and allows them to forge new social relations.
In this groundbreaking work, Ismael Montana fully explicates the complexity of Tunisian society and culture and reveals how abolition was able to occur in an environment hostile to such change. Moving beyond typical slave trade studies, he departs from the traditional regional paradigms that isolate slavery in North Africa from its global dynamics to examine the trans-Saharan slave trade in a broader historical context. The result is a study that reveals how European capitalism, political pressure, and evolving social dynamics throughout the western Mediterranean region helped shape this seismic cultural event.
Traditional narratives of the period leading up to the Civil War are invariably framed in geographical terms. The sectional descriptors of the North, South, and West, like the wartime categories of Union, Confederacy, and border states, mean little without reference to a map of the United States. In Abolitionist Geographies, Martha Schoolman contends that antislavery writers consistently refused those standard terms.
Through the idiom Schoolman names “abolitionist geography,” these writers instead expressed their dissenting views about the westward extension of slavery, the intensification of the internal slave trade, and the passage of the Fugitive Slave Law by appealing to other anachronistic, partial, or entirely fictional north–south and east–west axes. Abolitionism’s West, for instance, rarely reached beyond the Mississippi River, but its East looked to Britain for ideological inspiration, its North habitually traversed the Canadian border, and its South often spanned the geopolitical divide between the United States and the British Caribbean.
Schoolman traces this geography of dissent through the work of Martin Delany, Ralph Waldo Emerson, William Wells Brown, and Harriet Beecher Stowe, among others. Her book explores new relationships between New England transcendentalism and the British West Indies; African-American cosmopolitanism, Britain, and Haiti; sentimental fiction, Ohio, and Liberia; John Brown’s Appalachia and circum-Caribbean marronage. These connections allow us to see clearly for the first time abolitionist literature’s explicit and intentional investment in geography as an idiom of political critique, by turns liberal and radical, practical and utopian.