This book draws on Merleau-Ponty’s phenomenology, psychology, neuroscience and Buddhist philosophy to explicate Merleau-Ponty’s unwritten ethics. Daly contends that though Merleau-Ponty never developed an ethics per se, there is significant textual evidence that clearly indicates he had the intention to do so. This book highlights the explicit references to ethics that he offers and proposes that these, allied to his ontological commitments, provide the basis for the development of an ethics. In this work Daly shows how Merleau-Ponty’s relational ontology, in which the interdependence of self, other and world is affirmed, offers an entirely new approach to ethics. In contrast to the ‘top-down’ ethics of norms, obligations and prescriptions, Daly maintains that Merleau-Ponty’s ethics is a ‘bottom-up’ ethics which depends on direct insight into our own intersubjective natures, the ‘I’ within the ‘we’ and the ‘we’ within the ‘I’; insight into the real nature of our relation to others and the particularities of the given situation. Merleau-Ponty and the Ethics of Intersubjectivity is an important contribution to the scholarship on the later Merleau-Ponty which will be of interest to graduate students and scholars. Daly offers informed readings of Merleau-Ponty’s texts and the overall approach is both scholarly and innovative.
This book draws on Merleau-Ponty’s phenomenology, psychology, neuroscience and Buddhist philosophy to explicate Merleau-Ponty’s unwritten ethics. Daly contends that though Merleau-Ponty never developed an ethics per se, there is significant textual evidence that clearly indicates he had the intention to do so. This book highlights the explicit references to ethics that he offers and proposes that these, allied to his ontological commitments, provide the basis for the development of an ethics. In this work Daly shows how Merleau-Ponty’s relational ontology, in which the interdependence of self, other and world is affirmed, offers an entirely new approach to ethics. In contrast to the ‘top-down’ ethics of norms, obligations and prescriptions, Daly maintains that Merleau-Ponty’s ethics is a ‘bottom-up’ ethics which depends on direct insight into our own intersubjective natures, the ‘I’ within the ‘we’ and the ‘we’ within the ‘I’; insight into the real nature of our relation to others and the particularities of the given situation. Merleau-Ponty and the Ethics of Intersubjectivity is an important contribution to the scholarship on the later Merleau-Ponty which will be of interest to graduate students and scholars. Daly offers informed readings of Merleau-Ponty’s texts and the overall approach is both scholarly and innovative.
Recent scholarship has shown that modern postural yoga is the outcome of a complex process of transcultural exchange and syncretism. This book doubles down on those claims and digs even deeper, looking to uncover the disparate but entangled roots of modern yoga practice. Anya Foxen shows that some of what we call yoga, especially in North America and Europe, is genealogically only slightly related to pre-modern Indian yoga traditions. Rather, it is equally, if not more so, grounded in Hellenistic theories of the subtle body, Western esotericism and magic, pre-modern European medicine, and late-nineteenth-century women's wellness programs. The book begins by examining concepts arising out of Greek philosophy and religion, including Pythagoreanism, Stoicism, Neo-Platonism, Galenic medicine, theurgy, and other cultural currents that have traditionally been categorized as "Western esotericism," as well as the more recent examples which scholars of American traditions have labeled "metaphysical religion." Marshaling these under the umbrella category of "harmonialism," Foxen argues that they represent a history of practices that were gradually subsumed into the language of yoga. Orientalism and gender become important categories of analysis as this narrative moves into the nineteenth century. Women considerably outnumber men in all studies of yoga except those conducted in India, and modern anglophone yoga exhibits important continuities with women's physical culture, feminist reform, and white women's engagement with Orientalism. Foxen's study allows us to recontextualize the peculiarities of American yoga--its focus on aesthetic representation, its privileging of bodily posture and unsystematic incorporation of breathwork, and above all its overwhelmingly white female demographic. In this context it addresses the ongoing conversation about cultural appropriation within the yoga community.
Anya Peterson Royce turns the anthropological gaze on the performing arts, attempting to find broad commonalities in performance, art, and artists across space, time, and culture. She asks general questions as to the nature of artistic interpretation, the differences between virtuosity and artistry, and how artists interplay with audience, aesthetics, and style. To support her case, she examines artists as diverse as Fokine and the Ballets Russes, Tewa Indian dancers, 17th century commedia dell'arte, Japanese kabuki and butoh, Zapotec shamans, and the mime of Marcel Marceau, adding her own observations as a professional dancer in the classical ballet tradition. Royce also points to the recent move toward collaboration across artistic genres as evidence of the universality of aesthetics. Her analysis leads to a better understanding of artistic interpretation, artist-audience relationships, and the artistic imagination as cross-cultural phenomena. Over 29 black and white photographs and drawings illustrate the wide range of Royce's cross-cultural approach. Her well-crafted volume will be of great interest to anthropologists, arts researchers, and students of cultural studies and performing arts.
An NPR education reporter shows how the pandemic disrupted children’s lives—and how our country has nearly always failed to put our children first The onset of COVID broke a 150-year social contract between America and its children. Tens of millions of students lost what little support they had from the government—not just school but food, heat, and physical and emotional safety. The cost was enormous. But this crisis began much earlier than 2020. In The Stolen Year, Anya Kamenetz exposes a long-running indifference to the plight of children and families in American life and calls for a reckoning. She follows families across the country as they live through the pandemic, facing loss and resilience: a boy with autism in San Francisco who gains a foster brother and a Hispanic family in Texas that loses a member to COVID, and finds solace when they need it most. Kamenetz also recounts the history that brought us to this point: how we thrust children and caregivers into poverty, how we over-police families of color, how we rely on mothers instead of infrastructure. And how our government, in failing to support our children through this tumultuous time, has stolen years of their lives.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.