Globalization and the Posthuman argues that by globalizing posthumanism through biotechnology, particularly through the invasive interface of humans and machines, we may well interfere with and even undermine the innate quality of human psycho-physiology and the experience of the internal observer, the non-socially constructed self or pure consciousness. Furthermore, many features of globalization in-and-of itself—such as the fall of public man, the exterritorialization of capital, the loss of an impersonal public world to localized communities based on emotively shared interests—combined with the posthuman expansion of biotechnology will diminish our natural capacity to experience the self as knower and lead to an increase in global crime, sickness, accident rates and overall lack of harmony. The experience of the self comprises the unsayable secret of modern and postmodern literature and art, a secret that may soon become inaccessible if the world continues down the road of globalized infomania. The analysis of the consequences of globalization and the posthuman in this book is unique in that it will be the first to examine the interrelation between globalization, posthumanism and pure consciousness. Posthumanists define consciousness in a way that promotes the globalization of biotechnology without regard for its potential risks. This book explores the implications of the globalization of the posthuman model of consciousness. On the one hand, cognitive scientists tend to equate consciousness with subjectivity, which they associate with the thinking mind as an extension of the body, nature and culture; Eastern philosophy, on the other hand, distinguishes mind from consciousness, with mind defined as the content of consciousness. Bionic technology will have the effect of raising human metabolism and preventing the mind from settling down to the state of least excitation of consciousness. This book suggests that while conscious content is an indispensable aspect of both the human and posthuman condition, the thoughts, memories, feelings and perceptions of this content do not encompass a vital aspect of human nature attested to not only by the first-person experience of many millions of people around the world, but also by the records of both classical and modern contemplative traditions.
Haney demonstrates that the debates in theory surrounding the questions of identity, truth, and language, which have so far eluded the mind or reason, cannot be resolved without recourse to the structure of consciousness and intersubjectivity - an interaction mediated by language and resulting in mutual agreement. Chapters four to eight apply the notion of intersubjectivity to the reading of specific works."--Jacket.
Addressing a key issue related to human nature, this book argues that the first-person experience of pure consciousness may soon be under threat from posthuman biotechnology. In exploiting the mind's capacity for instrumental behavior, posthumanists seek to extend human experience by physically projecting the mind outward through the continuity of thought and the material world, as through telepresence and other forms of prosthetic enhancements. Posthumanism envisions a biology/machine symbiosis that will promote this extension, arguably at the expense of the natural tendency of the mind to move toward pure consciousness. As each chapter of this book contends, by forcibly overextending and thus jeopardizing the neurophysiology of consciousness, the posthuman condition could in the long term undermine human nature, defined as the effortless capacity for transcending the mind's conceptual content. Presented here for the first time, the essential argument of this book is more than a warning; it gives a direction: far better to practice patience and develop pure consciousness and evolve into a higher human being than to fall prey to the Faustian temptations of biotechnological power. As argued throughout the book, each person must choose for him or herself between the technological extension of physical experience through mind, body and world on the one hand, and the natural powers of human consciousness on the other as a means to realize their ultimate vision.
In his book Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions (2007), Fredric Jameson analyzes the multiple components of utopia and the possibility of achieving utopia in the near future. As this book argues, however, human civilization will never achieve utopia unless humans reach a state of pure consciousness in which they will use their full mental potential and avoid making blunders in life that would undermine the possibility of a utopia. This book develops a non-teleological, comparative poetics between Western and Sanskrit literary traditions by analyzing their opposing theories of language, consciousness and meaning. This comparison seeks to demonstrate the complementary nature of their two perspectives: the objective, conceptual emphasis of contemporary Western theory; and the subjective experiential emphasis of Sanskrit poetics. The potential contribution to the West of Indian culture in general, and Sanskrit poetics in particular, centers on the phenomenon of direct experience. Without the direct experience of pure consciousness, humans will not achieve a state of utopia because they will remain entangled in materialism without access to idealism or spiritualism available only through the direct experience of the unity of pure consciousness or the void of conceptions.
Integral Drama critically explores modern drama in the context of Indian aesthetics described in the Natyashastra and the vast, new interdisciplinary field of consciousness studies. It also focuses on how Indian theatre aesthetics has influenced modern drama theories and practice, and the extent to which this has promoted the development of higher consciousness in actors and audience. According to Indian aesthetics, rasa or aesthetic rapture is refers to bliss innate in the Self that manifests even in the absence of external sources of happiness. Overall, this book explores the relation between modern theatre and higher states of mind and demonstrates that one of the key purposes of theatre is to help the spectator experience the pure consciousness event described in consciousness studies by theorists such as Anna Bonshek, Ken Wilber, Robert K. C. Forman, Jonathan Shear, Daniel Meyer-Dinkgräfe, Ralph Yarrow and others. Integral Drama will appeal not only to drama theorists but also to teachers and students of acting, as well as an educated general audience interested in understanding the aesthetic experience of theatre. Integral Drama, moreover, can be used as a textbook for acting and drama theory classes and would also appeal to university and public libraries. The book serves as a bridge between the ideas and experiences long understood through Indian philosophy and the many questions raised by modern theatre studies.
Different symbolic traditions have different ways of describing the shift of awareness toward sacred events. While not conforming to familiar states of phenomenality, this shift of awareness corresponds to Turner's liminal phase, Artaud's metaphysical embodiment, Grotowski's “translumination,” Brook's “holy theater,” and Barba's “transcendent” theater—all of which are linked to the Advaitan taste of a void of conceptions. This book argues that, by allowing to come what Derrida calls the unsayable, the theater of Tom Stoppard, David Henry Hwang, Caryl Churchill, Sam Shepard, Derek Walcott and Girish Karnad induces characters and spectators to deconstruct habitual patterns of perception, attenuate the content of consciousness, and taste the void of conceptions. As the nine plays discussed in this book suggest, the internal observer lies behind all cultural constructs as a silent beyond-ness, and immanently within knowledge as its generative condition of unknowingness. The unsayable (and the language used to convey it) that Derrida finds in literature has clear affinities with the Brahman-Atman of Advaita Vedanta. Derridean deconstruction contains as a subtext the structure of consciousness that it both veils with the undecidable trappings of the mind and allows to come as an unsayable secret through a play of difference. Although Derrida views theater and the text as mutually deconstructing and claims that presence or unity “has always already begun to represent itself,” the six playwrights discussed here show that cultural performance indeed points through its universally ambiguous and symbolic types toward a trans-verbal, trans-cultural wholeness.
In Probing Popular Culture: On and Off the Internet, one of the leading authorities in American and popular culture studies presents an eye-opening examination of the Information Age's influence on what we do, how we live, and who we are. Dr. Marshall Fishwick, author of the textbooks Great Awakenings: Popular Religion and Popular Culture; Popular Culture: Cavespace to Cyberspace; and Popular Culture in a New Age focuses his penetrating gaze upon the impact of the cultural icons and events that color the fabric of our lives. He examines the most recent developments, crises, and anxieties encountered in our headlong dash down the Information Superhighwayand illustrates the reasons behind the media madness. Peppered with quotes from influential figures ranging from Plato to P. T. Barnum, this book provides food for thought that will spark smart discussion about every aspect of popular culturefrom Henry Ford to Y2K, the impact on popular culture of the September 11 tragedy, and more.
William Studwell has struck gold again! Providing a heterogenous mixture of songs that mirrors the diversity of the United States and its culture, The Americana Song Reader is an entertaining and informative collection of over 130 historical essays on various American and foreign songs that have had a significant impact on U.S. popular culture. The essays give you basic historical data on the work, refer to any related or affiliated works, and touch upon the cultural context of its creation and popular usage in the United States. Presented in an offbeat, somewhat irreverent, yet scholarly style, the author has once again compiled a reference book that is fun to read. In addition to presenting information useful for reference, The Americana Song Reader contains anecdotes, ironic sidelights, poetry, and allusions to parodies. For ease of use, the book is divided into several sections. These sections, with some representative songs listed, include: Dancing Songs: “After the Ball,” “The Hokey Pokey,” “Sleeping Beauty Waltz” Marching Songs: “March of the Toys,” “When the Saints Go Marching In” Rural and Western Songs: “The Big Rock Candy Mountain,” “Jessie James,” “The Streets of Laredo” Songs That Excite or Amuse: “An American in Paris,” “1812 Overture,” “The Sidewalks of New York” Songs That Soothe or Bring Tears: “Beautiful Dreamer,” “I'm Always Chasing Rainbows,” “My Wild Irish Rose” Children's Songs: “Hansel and Gretel,” “Pop Goes the Weasel,” “Sing a Song of Sixpence” Circus Songs: “Barnum and Bailey's Favorite,” “Be a Clown,” “The Flying Trapeze” Drinking Songs: “Auld Lange Syne,” “Little Brown Jug,” “Ninety Nine Bottles of Beer” College Songs: “Iowa Corn Song,” “Notre Dame Victory Song,” “The Whiffenpoof Song” Song title index and author/group index Whether the music comes from New York City, remote rural areas of the South or West, or from Vienna or Paris, all music having some sort of impact on the lives of everyday Americans is in a very true way part of Americana. In The Americana Song Reader, you'll see the songs both as small pieces of the American culture puzzle and, collectively, as a large segment of the music of the country. This newest addition to William Studwell's collection of song readers will delight the general public, musicians, and librarians.
William Studwell has done it again! In The National and Religious Song Reader, the author presents more than 120 enjoyable and informative essays on national, patriotic, and religious songs from around the world. Readers will learn the answers to such questions as: Was "Dixie" actually first performed in New York City? Which 16th-century English composition is referred to by Shakespeare in The Merry Wives of Windsor? What well-known hymn was written by Martin Luther in 1529? And what is a waltzing matilda anyway? (Hint: It's not a dancing young lady.) Studwell's latest collection follows the form and style of his earlier works, The Popular Song Reader and The Christmas Carol Reader, as he relays interesting facts about each song through anecdotes, humor, poetry, and a generally lighthearted yet scholarly approach. In addition to information about each song and its composer, the author also discusses how the song reflected society at the time and how the song itself has influenced popular culture. The book is divided into four sections: American National Songs: armed forces songs, war songs, national anthems, national marches National Songs From Other Countries: songs from Canada, Mexico, England, Scotland, France, Italy, Germany, Russia, Ireland, Israel, Australia General Hymns: religious songs from the 17th century and earlier, and the 18th, 19th, and 20th centuries Songs Associated With Religious Events: Easter, Thanksgiving, weddings, funerals The book's readable style is its most important quality as it makes it more approachable than a typical reference book. And vital to its usefulness as a reference book are the indexes--one by song title and another by person or group. Whether used primarily as an enjoyable reference or as an informative reader, The National and Religious Song Reader is bound to provide new insights into familiar songs for all music fans.
The Classic Rock and Roll Reader: Rock Music from Its Beginnings to the Mid-1970s is chock full of entertaining essays to inform and delight you about an era that shaped our culture and future musical trends. This unique book will surprise and enchant even the most zealous music buff with facts and information on the songs that reflected America’s spirit and captured a nation’s attention. The Classic Rock and Roll Reader is offbeat, somewhat irreverent, ironic, and ancedotal as it discusses hundreds of rock and non-rock compositions included in rock history era. The songs offer you information on: Rock’s Not So Dull Predecessors (for example, “Bewitched, Bothered, and Bewildered” and “The Cry of the Wild Goose”) The Pioneering Rock Songs (such as “Rock Around the Clock” and “Shake, Rattle, and Roll” ) Older Style Songs Amidst the Rocks (for example, “I Could Have Danced All Night” and “Rocky Mountain High” ) The Megastars and Megagroups (such as “Blue Suede Shoes,” “Respect,” and “Surfin’USA” ) The Best Songs that Never Made No. 1 (for example,“ I Feel Good” and “ Tie a Yellow Ribbon Round the Ole Oak Tree” ) The Classic Rock and Roll Reader: Rock Music from Its Beginnings to the Mid-1970s also examines the music which preceded early rock, the music which followed early rock, and the numerous non-rock songs which flourished during the classic rock period. A wide spectrum of music is discussed in well over 100 essays on various songs. Musicians, librarians, and the general audience will be taken back to the birth of rock and roll and the various contributing influences. Analyzing each song’s place in rock history and giving some background about the artists, The Classic Rock and Roll Reader offers even the most avid music enthusiast new and unique information in this thorough and interesting guide.
Culture and Consciousness argues that the vast interdisciplinary boom in consciousness research has enormous implications for literary and cultural studies, and that the potential benefits of this research in the twenty-first century are momentous. Its objective is to show how consciousness studies can help us reassess our approach to key issues and the fundamental assumptions of contemporary theory and criticism. In the first half of the book, major points of contention in the humanities are explored through a perspective that accommodates the full range of mind and consciousness. Haney demonstrates that the debates in theory surrounding the questions of identity, truth and language, which have so far eluded the mind or reason, cannot be resolved without recourse to the structure of consciousness and intersubjectivity - an interaction mediated by language and resulting in mutual agreement. The remaining chapters apply the notion of intersubjectivity to the reading of specific works. A key implication of this book is that questions of literary and cultural theory concerning binaries such as presence and absence, pattern and randomness, the given and the made, the individual and the collective will continue to elude the mind as a reservoir of rational thought. Finally, Haney contends that at a certain level the duality of self and other is overcome in an experience of unity.
Globalization and the Posthuman argues that by globalizing posthumanism through biotechnology, particularly through the invasive interface of humans and machines, we may well interfere with and even undermine the innate quality of human psycho-physiology and the experience of the internal observer, the non-socially constructed self or pure consciousness. Furthermore, many features of globalization in-and-of itself—such as the fall of public man, the exterritorialization of capital, the loss of an impersonal public world to localized communities based on emotively shared interests—combined with the posthuman expansion of biotechnology will diminish our natural capacity to experience the self as knower and lead to an increase in global crime, sickness, accident rates and overall lack of harmony. The experience of the self comprises the unsayable secret of modern and postmodern literature and art, a secret that may soon become inaccessible if the world continues down the road of globalized infomania. The analysis of the consequences of globalization and the posthuman in this book is unique in that it will be the first to examine the interrelation between globalization, posthumanism and pure consciousness. Posthumanists define consciousness in a way that promotes the globalization of biotechnology without regard for its potential risks. This book explores the implications of the globalization of the posthuman model of consciousness. On the one hand, cognitive scientists tend to equate consciousness with subjectivity, which they associate with the thinking mind as an extension of the body, nature and culture; Eastern philosophy, on the other hand, distinguishes mind from consciousness, with mind defined as the content of consciousness. Bionic technology will have the effect of raising human metabolism and preventing the mind from settling down to the state of least excitation of consciousness. This book suggests that while conscious content is an indispensable aspect of both the human and posthuman condition, the thoughts, memories, feelings and perceptions of this content do not encompass a vital aspect of human nature attested to not only by the first-person experience of many millions of people around the world, but also by the records of both classical and modern contemplative traditions.
Different symbolic traditions have different ways of describing the shift of awareness toward sacred events. While not conforming to familiar states of phenomenality, this shift of awareness corresponds to Turner's liminal phase, Artaud's metaphysical embodiment, Grotowski's “translumination,” Brook's “holy theater,” and Barba's “transcendent” theater—all of which are linked to the Advaitan taste of a void of conceptions. This book argues that, by allowing to come what Derrida calls the unsayable, the theater of Tom Stoppard, David Henry Hwang, Caryl Churchill, Sam Shepard, Derek Walcott and Girish Karnad induces characters and spectators to deconstruct habitual patterns of perception, attenuate the content of consciousness, and taste the void of conceptions. As the nine plays discussed in this book suggest, the internal observer lies behind all cultural constructs as a silent beyond-ness, and immanently within knowledge as its generative condition of unknowingness. The unsayable (and the language used to convey it) that Derrida finds in literature has clear affinities with the Brahman-Atman of Advaita Vedanta. Derridean deconstruction contains as a subtext the structure of consciousness that it both veils with the undecidable trappings of the mind and allows to come as an unsayable secret through a play of difference. Although Derrida views theater and the text as mutually deconstructing and claims that presence or unity “has always already begun to represent itself,” the six playwrights discussed here show that cultural performance indeed points through its universally ambiguous and symbolic types toward a trans-verbal, trans-cultural wholeness.
Integral Drama critically explores modern drama in the context of Indian aesthetics described in the Natyashastra and the vast, new interdisciplinary field of consciousness studies. It also focuses on how Indian theatre aesthetics has influenced modern drama theories and practice, and the extent to which this has promoted the development of higher consciousness in actors and audience. According to Indian aesthetics, rasa or aesthetic rapture is refers to bliss innate in the Self that manifests even in the absence of external sources of happiness. Overall, this book explores the relation between modern theatre and higher states of mind and demonstrates that one of the key purposes of theatre is to help the spectator experience the pure consciousness event described in consciousness studies by theorists such as Anna Bonshek, Ken Wilber, Robert K. C. Forman, Jonathan Shear, Daniel Meyer-Dinkgräfe, Ralph Yarrow and others. Integral Drama will appeal not only to drama theorists but also to teachers and students of acting, as well as an educated general audience interested in understanding the aesthetic experience of theatre. Integral Drama, moreover, can be used as a textbook for acting and drama theory classes and would also appeal to university and public libraries. The book serves as a bridge between the ideas and experiences long understood through Indian philosophy and the many questions raised by modern theatre studies.
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