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Underscoring the continued relevance of Dewey's thought, Sullivan brings him into conversation with Continental philosophers - Nietzsche and Merleau-Ponty - and feminist philosophers - Butler and Harding - to expand thinking about the body. Emphasizing topics such as the role of habit, the discursivity of bodies, communication and meaning, personal and cultural structures of gender, the improvement of bodily experience, and understandings of truth and objectivity, Living Across and Through Skins acknowledges the importance of the body's experience without placing it in opposition to psychological, cultural, and social aspects of human life.
Explores the dynamic relationship between bodies and the world around them. What if we lived across and through our skins as much as we do within them? According to Shannon Sullivan, the notion of bodies in transaction with their social, political, cultural, and physical surroundings is not new. Early in the 20th century, John Dewey elaborated human existence as a set of patterns of behavior or actions shaped by the environment. Underscoring the continued relevance of his thought, Sullivan brings Dewey into conversation with Continental philosophers -- Nietzsche and Merleau-Ponty -- and feminist philosophers -- Butler and Harding -- to expand thinking about the body. Emphasizing topics such as the role of habit, the discursivity of bodies, communication and meaning, personal and cultural structures of gender, the improvement of bodily experience, and understandings of truth and objectivity, Living Across and Through Skins acknowledges the importance of the body's experience without placing it in opposition to psychological, cultural, and social aspects of human life. By focusing on what bodies do, rather than what they are, Sullivan prompts a closer look at concrete, physical transactions that might be changed to improve human experiences of the world.
Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges. The book traces a range of questions, from the history of philosophy in the Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy. Contributors: Stephanie Rivera Berruz, Jacoby Adeshei Carter, Nadia Celis, Tommy J. Curry, Hernando A. Estévez, Daniel Fryer, James B. Haile III, Chike Jeffers, Lee A. McBride III, Michael Monahan, Adriana Novoa, Susana Nuccetelli, Andrea J. Pitts, Dwayne A. Tunstall, and Alejandro A. Vallega
"The book is an in-depth study of Muhammad Mitwall Sha'rawi one of the most important religious figures in late twentieth century Egypt. Sha'rawi was an advisor to the rulers of Egypt as well as being the first Arab television preacher. At the height of his career it was estimated that up to 30,000,000 people tuned in to his show each week. Much of the academic literature that focuses on Islam in modern Egypt repeats the claim that traditionally trained Muslim scholars suffered the loss of religious authority. Sha'rawi however is an example of a well-trained Sunni scholar who became a national media sensation. He used television for the purpose of renewing religion by popularizing long held theological and ethical beliefs."--Provided by publisher.
Every day teachers encounter moments of racial and gender tension in their classrooms. In the most drastic cases, these situations erupt into overt conflict or violence, while in other instances they go largely unnoted. Such incidents reveal that despiteequality legislation and the good intentions of many teachers, racial and gender problems persist. How can teachers more effectively handle these moments? How can they prevent them in the future? This book is the first to unite two major schools of educational philosophy, traditional American pragmatism and contemporary poststructuralism, to offer both theoretical and concrete suggestions for dealing with actual classroom race and gender related events. While schools are one of the most common settings ofrace and gender discord, this book upholds schools as the primary location for alleviating systems of oppression. For it is within schools that children learn how to enact and respond to race and gender through the cultivation of habits, including dispositions, bodily comportment, and ways of interacting. In a spirit of social transformation, this book argues that when students learn to inhabit their races and genders more flexibly, many classroom problems can be prevented and current social structures of identity-based oppression can be alleviated.
From bookshelves overflowing with self-help books to scholarly treatises on neurobiology to late-night infomercials that promise to make you happier, healthier, and smarter with the acquisition of just a few simple practices, the discourse of habit is a staple of contemporary culture high and low. Discussion of habit, however, tends to neglect the most fundamental questions: What is habit? Habits, we say, are hard to break. But what does it mean to break a habit? Where and how do habits take root in us? Do only humans acquire habits? What accounts for the strength or weakness of a habit? Are habits something possessed or something that possesses? We spend a lot of time thinking about our habits, but rarely do we think deeply about the nature of habit itself. Aristotle and the ancient Greeks recognized the importance of habit for the constitution of character, while readers of David Hume or American pragmatists like C.S. Peirce, William James, and John Dewey know that habit is a central component in the conceptual framework of many key figures in the history of philosophy. Less familiar are the disparate discussions of habit found in the Roman Stoics, Thomas Aquinas, Michel de Montaigne, René Descartes, Gilles Deleuze, French phenomenology, and contemporary Anglo-American philosophies of embodiment, race, and gender, among many others. The essays gathered in this book demonstrate that the philosophy of habit is not confined to the work of just a handful of thinkers, but traverses the entire history of Western philosophy and continues to thrive in contemporary theory. A History of Habit: From Aristotle to Bourdieu is the first of its kind to document the richness and diversity of this history. It demonstrates the breadth, flexibility, and explanatory power of the concept of habit as well as its enduring significance. It makes the case for habit’s perennial attraction for philosophers, psychologists, and sociologists.
This book approaches the construction of complex and transgressive ‘pervert’ characters in mainstream (not ‘art’), adult-oriented (not pornographic) cinema. It deconstructs an episteme on which to base the construction of characters in screenplays, in a way that acknowledges how semiotic elements of characterisation intersect. In addition, it provides an extended re-phrasing of the notion of ‘the pervert’ as Feiticiero/a: a newly-coined construct that might serve as an underpinning for complex, sexual filmic characters that are both entertaining and challenging to audiences. This re-phrasing speaks to both an existential/phenomenological conception of personhood and to the scholarly tradition of the ‘linguistic turn’ of continental philosophers such as Foucault and Lacan, who represent language not primarily as describing the world but as constructing it. The result is an original and interdisciplinary volume that is brought to coherence through a queer, post-humanist lens.
Philosophers consider race and racism from the perspective of lived, bodily experience. Broadening the philosophical conversation about race and racism, Living Alterities considers how people’s racial embodiment affects their day-to-day lived experiences, the lived experiences of individuals marked by race interacting with and responding to others marked by race, and the tensions that arise between different spheres of a single person’s identity. Drawing on phenomenology and the work of thinkers such as Frantz Fanon, Maurice Merleau-Ponty, and Iris Marion Young, the essays address the embodiment experiences of African Americans, Muslims, Asian Americans, Latinas, Jews, and white Americans. The volume’s focus on specific situations, temporalities, and encounters provides important context for understanding how race operates in people’s lives in ordinary settings like classrooms, dorm rooms, borderlands, elevators, and families.
A recovery and rediscovery of the surprising strangeness of blood in theological (especially Christian) and civic discourse.
How do we understand the agency and significance of material forces and their interface with human bodies? What does it mean to be human in these times, with bodies that are inextricably interconnected with our physical world? Bodily Natures considers these questions by grappling with powerful and pervasive material forces and their increasingly harmful effects on the human body. Drawing on feminist theory, environmental studies, and the sciences, Stacy Alaimo focuses on trans-corporeality, or movement across bodies and nature, which has profoundly altered our sense of self. By looking at a broad range of creative and philosophical writings, Alaimo illuminates how science, politics, and culture collide, while considering the closeness of the human body to the environment.