Is shame dead? With personal information made so widely available, an eroding public/private distinction, and a therapeutic turn in public discourse, many seem to think so. People across the political spectrum have criticized these developments and sought to resurrect shame in order to protect privacy and invigorate democratic politics. Democracy and the Death of Shame reads the fear that 'shame is dead' as an expression of anxiety about the social disturbance endemic to democratic politics. Far from an essential supplement to (...) democracy, the recurring call to 'bring back shame' and other civilizing mores is a disciplinary reaction to the work of democratic citizens who extend the meaning of political equality into social realms. Rereadings from the ancient Cynics to the mid-twentieth century challenge the view that shame is dead and show how shame, as a politically charged idea, is disavowed, invoked, and negotiated in moments of democratic struggle. (shrink)

In this unprecedented time, there are many questions and plenty of speculation surrounding what life will be like after the South African nationwide lockdown. There is concern over the effects that the lockdown will have on worship services when churches are in a position to open their doors to the public once more. As a result of recognising the lockdown as a liminal phase, perspectives are shared when considering how the church will gather again in a post-lockdown context and therefore (...) a post-liminal phase. One prevailing perspective in considering this post-liminal phase involves koinonia and how an undiscriminating virus can remind those to further practise inclusivity and ubuntu, by embracing sameness and difference when ‘being church’. In contrast, another important perspective focuses on ritualising certain measures in the worship service to prevent the spread of coronavirus disease 2019, when gathering in church buildings is permissible in a post-lockdown context. This is concluded by echoing the spirit of ubuntu, namely, ‘I am because we are’, in ‘being church’ during and after the crisis of the COVID-19 global pandemic.Contribution: From the perspective of Liturgical and Ritual Studies, this article aims to contribute to the Theological perspectives of COVID-19. (shrink)

Jill North offers answers to questions at the heart of the project of interpreting physics. How do we figure out the nature of the world from a mathematically formulated theory? What do we infer about the world when a physical theory can be mathematically formulated in different ways? The notion of structure is crucial to North's answers.

Illness is a reality that affects all people, and healing is the main reason why people attend worship services in sub-Saharan Africa. According to the Ritual Studies scholar Ronald Grimes, illness is a social reality; it is socially imagined and constructed. Healing in the church is something that many believers experience, also in the context of worship and liturgy. In order to explore such healing as it occurs in liturgy a research project was undertaken making use of both empirical work (...) and a literature study. The aim of this research was to take the light off of direct pastoral care and investigate how the liturgy affects individuals within the congregation with regard to healing. A praxis-theory cycle was followed in the research, and a preliminary liturgical theory for praxis was developed based on the insight from the empirical study and ritual theory that healing through worship entails either transformation or reconciliation. (shrink)

We are used to talking about the “structure” posited by a given theory of physics, such as the spacetime structure of relativity. What is “structure”? What does the mathematical structure used to formulate a theory tell us about the physical world according to the theory? What if there are different mathematical formulations of a given theory? Do different formulations posit different structures, or are they merely notational variants? I consider the case of Lagrangian and Hamiltonian classical mechanics. I argue that, (...) contrary to standard wisdom, these are not genuinely equivalent theories: they differ in statespace structure. I suggest that we should be realists about statespace structure. (shrink)

La pièce A Wife in the Right d’Elizabeth Griffith (1772) met en scène un personnage de nabab, un Britannique revenu de l’Inde après y avoir fait fortune par des voies impérialistes. Cet article s’intéresse à l’usage que fait Griffith de la figure du nabab, et explore comment, dans cette pièce, le thème de l’identité nationale s’articule autour de l’écart potentiel entre l’apparence extérieure et le caractère intérieur. L’autrice propose un premier pas vers l’élargissement du champ des connaissances entourant les femmes (...) dramaturges du long dix-huitième siècle, en replaçant cette pièce de Griffith dans le contexte des textes philosophiques et médicaux de la période. Plus précisément, ce sont les écrits du philosophe Adam Smith et les traités médicaux de George Cheyne qui éclairent cette lecture d’A Wife in the Right : le personnage du nabab et le commentaire sur l’identité nationale de Griffith s’inscrivent dès lors dans un cadre plus large, celui de la mise en scène de soi au dix-huitième siècle. (shrink)

This practical book is designed to help school leaders develop a sustainable culture of learning across the curriculum. It offers a personal insight into how one school embraced a range of dialogic and analytical tools to create an environment in which all stakeholders were inspired to evaluate and innovate. Each chapter tackles one piece of the 'jigsaw' that makes up a successful school environment, considering topics such as Attitudes for Learning, Coaching for learning and Love of Learning. Utilising theory, case (...) studies and activities, it illustrates how the reader can realistically and practically increase student attainment in their own school setting. This book will help leaders: Develop a supportive and encouraging leadership style that will create a cycle of self-improvement and self-efficacy for all ; Adapt the curriculum to focus on progress and engagement ; Use the Philosophy 4 Children strategies to promote deeper thinking and enquiry, increasing the rate of school improvement through a system of enquiry based staff professional development Using an inner city primary school as a working example, this book will be a source of inspiration and encouragement for school leaders, teachers and school advisors looking to cultivate and embed a love of learning into their school. (shrink)

I argue that the fundamental space of a quantum mechanical world is the wavefunction's space. I argue for this using some very general principles that guide our inferences to the fundamental nature of a world, for any fundamental physical theory. I suggest that ordinary three-dimensional space exists in such a world, but is non-fundamental; it emerges from the fundamental space of the wavefunction.

Can the documentary be useful? Can a film change how its viewers think about the world and their potential role in it? In Kill the Documentary, the award-winning director Jill Godmilow issues an urgent call for a new kind of nonfiction filmmaking. She critiques documentary films from Nanook of the North to the recent Ken Burns/Lynn Novick series The Vietnam War. Tethered to what Godmilow calls the "pedigree of the real" and the "pornography of the real," they fail to (...) activate their viewers' engagement with historical or present-day problems. Whether depicting the hardships of poverty or the horrors of war, conventional documentaries produce an "us-watching-them" mode that ultimately reinforces self-satisfaction and self-absorption. In place of the conventional documentary, Godmilow advocates for a "postrealist" cinema. Instead of offering the faux empathy and sentimental spectacle of mainstream documentaries, postrealist nonfiction films are acts of resistance. They are experimental, interventionist, performative, and transformative. Godmilow demonstrates how a film can produce meaningful, useful experience by forcefully challenging ways of knowing and how viewers come to understand the world. She considers her own career as a filmmaker as well as the formal and political strategies of artists such as Luis Buñuel, Georges Franju, Harun Farocki, Trinh T. Minh-ha, Rithy Panh, and other directors. Both manifesto and guidebook, Kill the Documentary proposes provocative new ways of making and watching films. (shrink)

Altered Reading will interest philosophers, literary critics, scholars of religion, and others drawn to Levinas's work.

Este dicionário dá aos termos técnicos da filosofia uma definição acessível e quase sempre esclarecida pela etimologia. Seu objetivo é ajudar o leitor não-especializado a fazer um juízo da 'utilidade' da filosofia e de seu impacto sobre nossa língua, identificando os mais importantes filósofos.

O presente artigo tem como objeto o historicismo, a abordagem filosófica que considera a história como um fator crucial para a configuração dos valores e crenças e critérios dos homens e mulheres. De modo mais específico, eu exploro nas páginas seguintes alguns problemas que cercam a abordagem historicista e sua relação com a ação política e o discurso filosófico. Faço isso através da análise do pensamento de dois filósofos cuja contribuição tem sido considerada muito importante para a filosofia política hodierna: (...) Cornélius Castoriadis e Richard Rorty. Ambos os autores, além de decididamente historicistas, desenvolveram sua obra a partir de crítica e releitura de alguns elementos filosofia hegeliana e os dois procuram oferecer uma alternativa para a filosofia marxista. A minha análise de Castoriadis acompanha a sua crítica ao “universalismo objetivista do marxismo” e a sua proposta de uma “ontologia histórica” para daí então comentar alguns possíveis problemas decorrentes do seu historicismo. Em seguida eu exploro as possíveis virtudes da filosofia de Castoriadis, apontadas por Richard Rorty, para em seguida mostrar como o próprio Rorty oferece uma possível saída aos impasses do historicismo de Castoriadis. (shrink)

Hearing, Sound, and the Auditory in Ancient Greece represents the first comprehensive study of the role of sound and hearing in the ancient Greek world. While our modern western culture is almost an entirely visual one, hearing and sound were central to ancient Greeks. The fifteen chapters of this edited volume explore "hearing" as being philosophically significant across numerous texts and figures in ancient Greek philosophy. Through close analysis of the philosophy of such figures as Heraclitus, Sophocles, Plato, Socrates, and (...) Aristotle, Hearing, Sound, and Auditory in Ancient Greece presents new and unique research from philosophers and classicists that aims to redirect us to the ways in which sound, hearing, music, listening, voice, and even silence shaped and reflected the worldview of ancient Greece. (shrink)

This chapter demonstrates that the Seventh Letter, explicitly and throughout its entirety, thematizes hearing and listening, and it comprises an exhortation to listen well. After laying down groundwork showing that logos must include listening, not merely assertion or expression, the chapter first demonstrates the political significance of the exhortation to listen based on a unified reading of the Letter that conjoins the concerns of the so-called digression with the rest of its content. It situates the “weakness of logos” taken up (...) in the digression, which most scholars treat in an ontological-linguistic weakness, as an aural phenomenon within the Letter’s distinctly political aims. That is to say, the “weakness of logos,” referred to in the so-called digression is also a weakness of hearers and hearing and is thus a political weakness, as well. The chapter then goes on to argue that the politics of listening in the Seventh Letter, as well as in some aspects of Socratic dialectic, rely necessarily on certain forms of domination or compelled listening, and I therefore consider the links between hearing and tyranny in the Letter. Finally, I speculate on what a more liberated politics of listening and hearing might look like and what role the Platonic writings might play as a propaedeutic to better listening in the city. I conclude by arguing that because of the “weakness of logos,” Plato’s task is inherently paradoxical: Plato calls us to hear what we are not yet able to hear, tyrannizing in order to liberate our sense of hearing. (shrink)

This practical book is designed to help school leaders develop a sustainable culture of learning across the curriculum. It offers a personal insight into how one school embraced a range of dialogic and analytical tools to create an environment in which all stakeholders were inspired to evaluate and innovate. Each chapter tackles one piece of the 'jigsaw' that makes up a successful school environment, considering topics such as Attitudes for Learning, Coaching for learning and Love of Learning. Utilising theory, case (...) studies and activities, it illustrates how the reader can realistically and practically increase student attainment in their own school setting. This book will help leaders: Develop a supportive and encouraging leadership style that will create a cycle of self-improvement and self-efficacy for all ; Adapt the curriculum to focus on progress and engagement ; Use the Philosophy 4 Children strategies to promote deeper thinking and enquiry, increasing the rate of school improvement through a system of enquiry based staff professional development Using an inner city primary school as a working example, this book will be a source of inspiration and encouragement for school leaders, teachers and school advisors looking to cultivate and embed a love of learning into their school. (shrink)

Or better: time asymmetry in thermodynamics. Better still: time asymmetry in thermodynamic phenomena. “Time in thermodynamics” misleadingly suggests that thermodynamics will tell us about the fundamental nature of time. But we don’t think that thermodynamics is a fundamental theory. It is a theory of macroscopic behavior, often called a “phenomenological science.” And to the extent that physics can tell us about the fundamental features of the world, including such things as the nature of time, we generally think that only fundamental (...) physics can. On its own, a science like thermodynamics won’t be able to tell us about time per se. But the theory will have much to say about everyday processes that occur in time; and in particular, the apparent asymmetry of those processes. The pressing question of time in the context of thermodynamics is about the asymmetry of things in time, not the asymmetry of time, to paraphrase Price ( , ). I use the title anyway, to underscore what is, to my mind, the centrality of thermodynamics to any discussion of the nature of time and our experience in it. The two issues—the temporal features of processes in time, and the intrinsic structure of time itself—are related. Indeed, it is in part this relation that makes the question of time asymmetry in thermodynamics so interesting. This, plus the fact that thermodynamics describes a surprisingly wide range of our ordinary experience. We’ll return to this. First, we need to get the question of time asymmetry in thermodynamics out on the table. (shrink)

We should see the debate over the existence of spacetime as a debate about the fundamentality of spatiotemporal structure to the physical world. This is a non-traditional conception of the debate, which captures the spirit of the traditional one. At the same time, it clarifies the point of contention between opposing views and offsets worries that the dispute is stagnant or non-substantive. It also unearths a novel argument for substantivalism, given current physics. Even so, that conclusion can be overridden by (...) future physics. I conclude that this debate is a substantive one, which the substantivalist is currently winning. (shrink)

This chapter is unique for several reasons. First, it brings together two unlikely authors, a PhD ethicist and her 15‐year‐old high‐school daughter, whose diverse interests include thinking about depictions of female characters in graphic novels. Second, it compares two unlikely DC female characters, Wonder Woman (the Amazonian princess heroine who protects innocent citizens from evil) and Harley Quinn (the ever‐evolving anti‐hero who vacillates between being an outright villain to being merely window dressing for her boyfriend, the Joker). The conclusion of (...) the chapter is unlikely, too: neither Wonder Woman nor Harley Quinn can ultimately succeed in their roles as moral hero and immoral anti‐hero when their popularity depends upon them being depicted as sexual objects. The chapter uses Aristotle's ethics to show that it isn't Wonder Woman's virtue that is thwarted, but her phronesis. Harley's antiheroism is similarly in jeopardy, since phronesis helps any person set and meet goals. (shrink)

This chapter contains sections titled: A Dark Brew: Traditional Existentialism and Community Coffee and Otherness: Community and Coffee Coffee, Community, and Hope.

One way to be a thoughtful consumer of the news is to pay attention to the quality of the news sources you watch, listen to, and read. Good journalists follow a code of ethics when preparing and delivering news reports. Through age-appropriate language and real-life examples, this intriguing book tells young readers more about that code, why it exists, and how it's changed over the years. They'll also learn how to tell if new sources they follow adhere to it through (...) practical examples and useful fact boxes."--Amazon.com. (shrink)

God knows when we are feeling down, or happy, or need help apologizing, or when we are scared, but most importantly, he wants us to know that he loves us no matter how we feel.

This chapter contains sections titled: Nietzsche's Understanding of the Aphorism How Aphorisms Reconfigure the “Habits of the Senses” The Art of Exegesis.

We describe a set of two computer‐implemented models that solve physics problems in ways characteristic of more and less competent human solvers. The main features accounting for different competences are differences in strategy for selecting physics principles, and differences in the degree of automation in the process of applying a single principle. The models provide a good account of the order in which principles are applied by human solvers working problems in kinematics and dynamics. They also are sufficiently flexible to (...) allow easy extension to several related domains of physics problems. (shrink)