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By extending Gilles Deleuze's philosophy through diverse literary tracts, this book develops an account of what it means to be different and enters important contemporary debates about identity and the nature of solitude. At the same time, the book elaborates a limited philosophy. From unusual writings and rare human experiences, James Brusseau forges compelling understandings that scrupulously preserve his subjects' irregularities. The resulting philosophic narrative remains strictly localized; it elucidates narrow bands of experience and refuses broadening generalizations. The book's first section rigorously elaborates Deleuze's pioneering notion of difference. The second part conceives certain individuals as embodying difference and then employs the conception to elude difficulties blocking recent work on subjectivity. Part three combines insights from the first two parts with Isabelle Eberhardt's North African travel journals. In Eberhardt, Brusseau finds sexualities and a solitude that only Deleuze's unique notion of difference can explain. An energetic interaction between philosophy and literature drives this book. Brusseau weaves back and forth between the genres, engaging diverse literatures not only to embody but also to refine his philosophic positions. The literary authors he discusses range from Shakespeare and Fitzgerald to Borges, Bataille, and Eberhardt.
By extending Gilles Deleuze's philosophy through diverse literary tracts, this book develops an account of what it means to be different and enters important contemporary debates about identity and the nature of solitude. At the same time, the book elaborates a limited philosophy. From unusual writings and rare human experiences, James Brusseau forges compelling understandings that scrupulously preserve his subjects' irregularities. The resulting philosophic narrative remains strictly localized; it elucidates narrow bands of experience and refuses broadening generalizations. The book's first section rigorously elaborates Deleuze's pioneering notion of difference. The second part conceives certain individuals as embodying difference and then employs the conception to elude difficulties blocking recent work on subjectivity. Part three combines insights from the first two parts with Isabelle Eberhardt's North African travel journals. In Eberhardt, Brusseau finds sexualities and a solitude that only Deleuze's unique notion of difference can explain. An energetic interaction between philosophy and literature drives this book. Brusseau weaves back and forth between the genres, engaging diverse literatures not only to embody but also to refine his philosophic positions. The literary authors he discusses range from Shakespeare and Fitzgerald to Borges, Bataille, and Eberhardt.
Social isolation and loneliness are serious yet underappreciated public health risks that affect a significant portion of the older adult population. Approximately one-quarter of community-dwelling Americans aged 65 and older are considered to be socially isolated, and a significant proportion of adults in the United States report feeling lonely. People who are 50 years of age or older are more likely to experience many of the risk factors that can cause or exacerbate social isolation or loneliness, such as living alone, the loss of family or friends, chronic illness, and sensory impairments. Over a life course, social isolation and loneliness may be episodic or chronic, depending upon an individual's circumstances and perceptions. A substantial body of evidence demonstrates that social isolation presents a major risk for premature mortality, comparable to other risk factors such as high blood pressure, smoking, or obesity. As older adults are particularly high-volume and high-frequency users of the health care system, there is an opportunity for health care professionals to identify, prevent, and mitigate the adverse health impacts of social isolation and loneliness in older adults. Social Isolation and Loneliness in Older Adults summarizes the evidence base and explores how social isolation and loneliness affect health and quality of life in adults aged 50 and older, particularly among low income, underserved, and vulnerable populations. This report makes recommendations specifically for clinical settings of health care to identify those who suffer the resultant negative health impacts of social isolation and loneliness and target interventions to improve their social conditions. Social Isolation and Loneliness in Older Adults considers clinical tools and methodologies, better education and training for the health care workforce, and dissemination and implementation that will be important for translating research into practice, especially as the evidence base for effective interventions continues to flourish.
Empiriomonism is Alexander Bogdanov’s scientific-philosophical substantiation of Marxism. In Books One and Two, he combines Ernst Mach’s and Richard Avenarius’s neutral monist philosophy with the theory of psychophysical parallelism and systematically demonstrates that human psyches are thoroughly natural and are subject to nature’s laws. In Book Three, Bogdanov argues that empiriomonism is superior to G. V. Plekhanov’s outdated materialism and shows how the principles of empiriomonism solve the basic problem of historical materialism: how a society’s material base causally determines its ways of thinking. Bogdanov concludes that empiriomonism is of the same order as materialist systems, and, since it is the ideology of the productive forces of society, it is a Marxist philosophy.
Based on the concept of a physical system, this book offers a new philosophical interpretation of classical mechanics and the Special Theory of Relativity. According to Belkind’s view the role of physical theory is to describe the motions of the parts of a physical system in relation to the motions of the whole. This approach provides a new perspective into the foundations of physical theory, where motions of parts and wholes of physical systems are taken to be fundamental, prior to spacetime, material properties and laws of motion. He defends this claim with a constructive project, deriving basic aspects of classical theories from the motions of parts and wholes. This exciting project will challenge readers to reevaluate how they understand the structure of the physical world in which we live.
Roberto Esposito: Law, Community and the Political provides a critical legal introduction to this increasingly influential Italian theorist’s work, by focusing on Esposito’s reconceptualisation of the relationship between law, community and the political. The analysis concentrates primarily on Esposito’s Catégories de l’Impolitique, Communitas, Immunitas and Bíos, which, it is argued, are animated by an abiding concern with the position of critique in relation to the tradition of modern and contemporary legal and political philosophy. Esposito’s fundamental rethinking of these notions breaks with the existing framework of political and legal philosophy, through the critique of its underlying presuppositions. And, in the process, Esposito rethinks the very form of critique. As the first monograph-length study of Esposito in English, Roberto Esposito: Law, Community and the Political will be of considerable interest to those working in the areas of contemporary legal and political thought and philosophy.
Barry Dainton presents a fascinating new account of the self, the key to which is experiential or phenomenal continuity. Provided our mental life continues we can easily imagine ourselves surviving the most dramatic physical alterations, or even moving from one body to another. It was this fact that led John Locke to conclude that a credible account of our persistence conditions - an account which reflects how we actually conceive of ourselves - should be framed in terms of mental rather than material continuity. But mental continuity comes in different forms. Most of Locke's contemporary followers agree that our continued existence is secured by psychological continuity, which they take to be made up of memories, beliefs, intentions, personality traits, and the like. Dainton argues that that a better and more believable account can be framed in terms of the sort of continuity we find in our streams of consciousness from moment to moment. Why? Simply because provided this continuity is not lost - provided our streams of consciousness flow on - we can easily imagine ourselves surviving the most dramatic psychological alterations. Phenomenal continuity seems to provide a more reliable guide to our persistence than any form of continuity. The Phenomenal Self is a full-scale defence and elaboration of this premise. The first task is arriving at an adequate understanding of phenomenal unity and continuity. This achieved, Dainton turns to the most pressing problem facing any experience-based approach: losses of consciousness. How can we survive them? He shows how the problem can be solved in a satisfactory manner by construing ourselves as systems of experiential capacities. He then moves on to explore a range of further issues. How simple can a self be? How are we related to our bodies? Is our persistence an all-or-nothing affair? Do our minds consist of parts which could enjoy an independent existence? Is it metaphysically intelligible to construe ourselves as systems of capacities? The book concludes with a novel treatment of fission and fusion.
An international journal of general philosophy.
In this volume, leading public anthropologists examine paths towards public engagement and discuss their experiences with engaged anthropology in arenas such as the media, international organizations, courtrooms, and halls of government. They discuss topics ranging from migration to cultural understanding, justice, development aid, ethnic conflict, war, and climate change. Through these examples of hands-on experience, the book provides a unique account of challenges faced, opportunities taken, and lessons learned. It illustrates the potential efficacy of an anthropology that engages with critical social and political issues.