Iconic Spaces looks at Samuel Beckett's mature theatrical work as a displaced theology of the icon. Sandra Wynands rejects conventional existentialist or nihilist interpretations of Beckett's work, arguing instead that beneath the text, in the depths of language and being, Beckett creates an absolutely irreducible, transcendent space. She traces a nondual model of perception and experience through a selection of Beckett's art-critical and dramatic works, focusing in particular on four minimalist plays: Catastrophe, Not I, Quad, and Film. Iconic Spaces makes an important contribution to scholars and students of literature, philosophy, theatre studies, and religion by giving them an exciting new way of reading and experiencing Beckett's work.

"I started this meditation on the first day of Lent. I hope to keep going every day until Easter. Each day I go fishing in the water of this internal voice. This week the water's still, this angled pen a blue sail; the hook is lazy in the estuary, the water the color of lapis. So what if I don't catch a fish? I said that I would fish; that's all I promised. I bait the hook with each day's discipline. I have no guarantees that there is anything at all to catch in these particular waters, that something beneath the surface won't grab my pen and pull me under." -- from Iconography

When Susan Neville enrolls in an icon-painting class in the cellar of an Indianapolis monastery, she begins a journey into a fascinating hidden world where saints are fabricated of mineral and wood, yolk and blood, earth and time. The process is tedious, and she begins to make mistakes, to become impatient; she doesn't feel ready for the challenge. To prepare herself, Neville makes a vow to write during the 40 days of Lent. What emerges is a journal, a meditation, a series of confessions that we are invited to listen to as we follow Neville's sometimes painful attempts to reveal the truth and discover the mystery of her existence. In the layering of colors and moods, her writing is the spiritual equivalent of an icon. As she observes the world around her and applies the paint of language to her observations, she realizes that spirit and matter are not separate -- that now and then moments of meaning emerge from daily life, and the stillness and majesty of the universe shine through.

The debate is no longer whether to use information and communication technologies (ICT) in education in Africa but how to do so, and how to ensure equitable access for teachers and learners, whether in urban or rural settings. This is a book about how Africans adopt and adapt ICT. It is also about how ICT shape African schools and classrooms. Why do we use ICT, or not? Do girls and boys use them in the same ways? How are teachers and students in primary and secondary schools in Africa using ICT in teaching and learning? How does the process transform relations among learners, educators and knowledge construction? This collection by 19 researchers from Africa, Europe, and North America, explores these questions from a pedagogical perspective and specific socio-cultural contexts. Many of the contributors draw on learning theory and survey data from 36 schools, 66000 students and 3000 teachers. The book is rich in empirical detail on the perceived importance and appropriation of ICT in the development of education in Africa. It critically examines the potential for creative use of ICT to question habits, change mindsets, and deepen practice. The contributions are in both English and French.

The prevailing view about the history of early modern philosophy, which the author dubs “the early modern tale” and wants to convince us is really a fairy tale, has it that the focus on ideas as a solution to various epistemological puzzles, first introduced by Descartes, created difficulties for the traditional ontological scheme of substance and mode. The early modern tale depicts the development of “the way of ideas” as abandoning ontology at least by the time of Berkeley. This, in turn, fostered an antimetaphysical bias as modern philosophy developed further, elevating epistemology to its current primary status in the field. Marc Hight challenges this account by showing how, though the conception of ideas changed over time, the ontological status of ideas remained a central part of the discussion about ideas and influenced how even later thinkers like Locke, Berkeley, and Hume thought about them. By his reading of important texts in early modern philosophy, Hight aims not only to provide a more accurate history of philosophy for this period but also to resuscitate the value of metaphysics for philosophical analysis today.

The Idea of a Writing Laboratory explores the history of teaching writing in classrooms, writing centers and science laboratories and how these histories are intertwined via notions of “laboratory methods” of instruction, an idea as promising for reform today as it was in the 1890s.

Illustrated with interesting examples drawn from politics and art, The Idea of Identification draws on classical social and rhetorical theories to establish a systematic framework for understanding the varieties and forms of identification. Woodward references a variety of contexts in contemporary life to explore the rhetorical conditions that create powerful and captivating moments. By invoking the influential ideas of Kenneth Burke, George Herbert Mead, Joshua Meyrowitz and others, he shows how the rhetorical process of identification is separate from psychological theories of identity construction. Woodward concludes with an argument that film theory has perhaps offered the most vivid descriptive categories for understanding the bonds of identification.

Through well-informed and nuanced readings of key documents from the fourth through fourteenth centuries, this book challenges historians' long-held beliefs about how concepts of Greco-Roman theater survived the fall of Rome and the Middle Ages, and contributed to the dramatic triumphs of the Renaissance. Dox's work is a significant contribution to the history of ideas that will change forever the standard narrative of the birth and development of theatrical activity in medieval Europe. ---Margaret Knapp, Arizona State University "...an elegantly concise survey of the way classical notions of theater have been interpreted in the Latin Middle Ages. Dox convincingly demonstrates that far from there being a single 'medieval' attitude towards theater, there was in fact much debate about how theater could be understood to function within Christian tradition, even in the so-called 'dark ages' of Western culture. This book makes an innovative contribution to studies of the history of the theater, seen in terms of the history of ideas, rather than of practice." ---Constant Mews, Director, Centre for the Study of Religion & Theology, University of Monash, Australia "In the centuries between St. Augustine and Bartholomew of Bruges, Christian thought gradually moved from a brusque rejection of classical theater to a progressively nuanced and positive assessment of its value. In this lucidly written study, Donnalee Dox adds an important facet to our understanding of the Christian reaction to, and adaptation of, classical culture in the centuries between the Church Fathers and the rediscovery of Aristotle." ---Philipp W. Rosemann, University of Dallas This book considers medieval texts that deal with ancient theater as documents of Latin Christianity's intellectual history. As an exercise in medieval historiography, this study also examines biases in modern scholarship that seek links between these texts and performance practices. The effort to bring these texts together and place them in their intellectual contexts reveals a much more nuanced and contested discourse on Greco-Roman theater and medieval theatrical practice than has been acknowledged. The book is arranged chronologically and shows the medieval foundations for the Early Modern integration of dramatic theory and theatrical performance. The Idea of the Theater in Latin Christian Thought will be of interest to theater historians, intellectual historians, and those who work on points of contact between the European Middle Ages and Renaissance. The broad range of documents discussed (liturgical treatises, scholastic commentaries, philosophical tracts, and letters spanning many centuries) renders individual chapters useful to philosophers, aestheticians, and liturgists as well as to historians and historiographers. For theater historians, this study offers an alternative reading of familiar texts which may alter our understanding of the emergence of dramatic and theatrical traditions in the West. Because theater is rarely considered as a component of intellectual projects in the Middle Ages, this study opens a new topic in the writing of medieval intellectual history.

Angelica Nuzzo offers a comprehensive reconstruction of Kant's theory of sensibility in his three Critiques. By introducing the notion of "transcendental embodiment," Nuzzo proposes a new understanding of Kant's views on science, nature, morality, and art. She shows that the issue of human embodiment is coherently addressed and key to comprehending vexing issues in Kant's work as a whole. In this penetrating book, Nuzzo enters new terrain and takes on questions Kant struggled with: How does a body that feels pleasure and pain, desire, anger, and fear understand and experience reason and strive toward knowledge? What grounds the body's experience of art and beauty? What kind of feeling is the feeling of being alive? As she comes to grips with answers, Nuzzo goes beyond Kant to revise our view of embodiment and the essential conditions that make human experience possible.

Going back at least to the writings of John Stuart Mill and Jean-Jacques Rousseau, people have argued for and against maintaining a state of nature. Is there an inherent virtue in leaving alone a naturally occurring condition, or does the human species thrive when we find ways to improve our circumstances? This volume probes whether “nature” and “the natural” are capable of guiding moral deliberations in policy making. Drawing on philosophy, religion, and political science, this book examines three questions central to debates over the idea of “nature” in human action. Conceptually, it asks what the term means, how it should be considered, and if it is, even in part, a social construct. From a moral perspective, the contributors question if being “natural” is itself of value or if its worth is only as a means to advance other morally acceptable ends. Politically, essays discuss whether appeals to nature can and should affect public policy and, if so, whether they are moral trump cards or should instead be fitted alongside or weighed against other concerns. Achieving consensus on these questions has proven elusive and seems unattainable. This should not, however, be an obstacle to moving the debate forward. By bringing together disparate approaches to addressing these concepts, The Ideal of Nature suggests the possibility of intermediate positions that move beyond the usual full-throated defense and blanket dismissal found in much of the debate. Scholars of bioethics, environmental philosophy, religious studies, sociology, public policy, and political theory will find much merit in this book’s lively discussion.