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Utopias have long interested scholars of the intellectual and literary history of the early modern period. From the time of Thomas More's Utopia (1516), fictional utopias were indebted to contemporary travel narratives, with which they shared interests in physical and metaphorical journeys, processes of exploration and discovery, encounters with new peoples, and exchange between cultures. Travel writers, too, turned to utopian discourses to describe the new worlds and societies they encountered. Both utopia and travel writing came to involve a process of reflection upon their authors' societies and cultures, as well as representations of new and different worlds. As awareness of early modern encounters with new worlds moves beyond the Atlantic World to consider exploration and travel, piracy and cultural exchange throughout the globe, an assessment of the mutual indebtedness of these genres, as well as an introduction to their development, is needed. New Worlds Reflected provides a significant contribution both to the history of utopian literature and travel, and to the wider cultural and intellectual history of the time, assembling original essays from scholars interested in representations of the globe and new and ideal worlds in the period from the sixteenth to eighteenth centuries, and in the imaginative reciprocal responsiveness of utopian and travel writing. Together these essays underline the mutual indebtedness of travel and utopia in the early modern period, and highlight the rich variety of ways in which writers made use of the prospect of new and ideal worlds. New Worlds Reflected showcases new work in the fields of early modern utopian and global studies and will appeal to all scholars interested in such questions.
Utopias have long interested scholars of the intellectual and literary history of the early modern period. From the time of Thomas More's Utopia (1516), fictional utopias were indebted to contemporary travel narratives, with which they shared interests in physical and metaphorical journeys, processes of exploration and discovery, encounters with new peoples, and exchange between cultures. Travel writers, too, turned to utopian discourses to describe the new worlds and societies they encountered. Both utopia and travel writing came to involve a process of reflection upon their authors' societies and cultures, as well as representations of new and different worlds. As awareness of early modern encounters with new worlds moves beyond the Atlantic World to consider exploration and travel, piracy and cultural exchange throughout the globe, an assessment of the mutual indebtedness of these genres, as well as an introduction to their development, is needed. New Worlds Reflected provides a significant contribution both to the history of utopian literature and travel, and to the wider cultural and intellectual history of the time, assembling original essays from scholars interested in representations of the globe and new and ideal worlds in the period from the sixteenth to eighteenth centuries, and in the imaginative reciprocal responsiveness of utopian and travel writing. Together these essays underline the mutual indebtedness of travel and utopia in the early modern period, and highlight the rich variety of ways in which writers made use of the prospect of new and ideal worlds. New Worlds Reflected showcases new work in the fields of early modern utopian and global studies and will appeal to all scholars interested in such questions.
This edited collection investigates the kinds of philosophical reflection we can undertake in the imaginative worlds of literature. Opening with a look into the relations between philosophical thought and literary interpretation, the volume proceeds through absorbing discussions of the ways we can see life through the lens of literature, the relations between philosophical saying and literary showing, and some ways we can see the literary past philosophically and assess its significance for the present. Taken as a whole, the volume shows how imagined contexts can be a source of knowledge, a source of conceptual clarification, and a source of insight and understanding. And because philosophical thinking is undertaken, after all, in words, a heightened sensitivity to the precise employments of our words – particularly philosophically central words such as truth, reality, perception, knowledge, selfhood, illusion, understanding, falsehood – can bring a clarity and a refreshed sense of the life that our words take on in fully-described contexts of usage. And in these imagined contexts we can also see more acutely and deeply into the meaning of words about words – metaphor and figurative tropes, verbal coherence, intelligibility, implication, sense, and indeed the word “meaning” itself. Moving from a philosophical issue into a literary world in which the central concepts of that issue are in play can thus enrich our comprehension of those concepts and, in the strongest cases, substantively change the way we see them. With a combination of conceptual acuity and literary sensitivity, this volume maps out some of the territory that philosophical reflection and literary engagement share.
Many facets of our world appear biased toward the couples’ lifestyle; there’s often an insinuation in advertisements, private conversations, and public gatherings that being alone means being unfulfilled--that singleness is a second-class status. How could that be true? In Joyfully Single in a Couples’ World, Bible teacher Harold J. Sala clearly states: “What I want to accomplish is to help singles understand that they can find contentment and peace where they are right now, that they don’t have to be married to be happy. I want to help them come to grips with who they are and to help them to discover where God wants them to go with their lives and futures. Finding God’s help to meet the present need is the key to peace and fulfillment.” Chapters on making peace with your dreams, handling other people’s expectations, the beauty of friendships, and God’s will guide readers to great joy in the here and now.
Friedrich-Wilhelm von Herrmann is known as a major figure in phenomenological and hermeneutics research: he was Martin Heidegger’s personal assistant for the last ten years of Heidegger’s life, and assistant to Eugen Fink, who in turn was primary assistant to Edmund Husserl. However, his own philosophical commentaries and readings of Heidegger’s work are not familiar to many in the English-speaking world. Von Herrmann’s Hermeneutics and Reflection, translated here from the original German, represents the most fundamental and critical reflection in any language of the concept of phenomenology as it was used by Heidegger and by Husserl. It provides a careful rendition of Husserl’s essential contribution to phenomenology, then draws a clear demarcation between Husserl’s reflective phenomenology and Heidegger’s hermeneutic phenomenology. While showing the fullest respect for Husserl’s phenomenology, Hermeneutics and Reflection offers a full-fledged critique of Husserl from the perspective of Heidegger’s hermeneutic phenomenology.
Hilary Kornblith presents a new account of reflection, and its importance for knowledge, reasoning, freedom, and normativity. Philosophers have frequently extolled the value of reflective self-examination, and a wide range of philosophers, who differ on many other things, have argued that reflection can help to solve a number of significant philosophical problems. The importance of reflecting on one's beliefs and desires has been viewed as the key to solving problems about justification and knowledge; about reasoning; about the nature of freedom; and about the source of normativity. In each case, a problem is identified which reflective self-examination is thought to address. Kornblith argues that reflection cannot solve any of these problems. There is a common structure to these issues, and the problems which reflection is thought to resolve are ones which could not possibly be solved by reflecting on one's beliefs and desires. More than this, he suggests that the attempt to solve these problems by appealing to reflection saddles us with a mystical view of the powers of reflective self-examination. Recognition of this fact motivates a search for a demystified view of the nature of reflection. To this end, Kornblith offers a detailed examination of views about knowledge, reasoning, freedom, and normativity in order to better understand the motivations for extolling self-reflective examination. He explores both the logic of these views, and the psychological commitments they involve. In the final chapter, he offers a more realistic view of reflection, which draws on dual process approaches to cognition.
It is the very nature of representation to be theatrical and self-referential. This book undercuts the fact that all representational knowledge is autonomous and sovereign. At times, theatrical representations can misguide and mislead. Representation can also ineluctably project ones own preferences and preoccupations. Thus, representation and subjective interpretation divulge into myriad domains. This book is concerned with the effects and consequences of representation and its politics. This book examines not only how language as well as representation produce meaning, but also how discursive knowledge connected to power regulates, conducts, and constructs identities and defines the way certain things are thought about practices and are studied. The book takes note of the fact that within the framework of performance, a performative subject does not wear a coherent identity as it is fragmented, decentered, simulated and is unstable, while being both virtual as well as actual. In the field of semiotics, theatre is historically and reciprocally affected by practice, especially within contingent conditions of time. In theatre semiotics, the new image of knowledge is that of turbulence. Here, knowledge is not so much a system as it is a confluence. Carrying this stance further we can say that contemporary Assamese theatre is characterised by shifting counter-voices and sub-textual underpinnings. This act forces reading into two directions: dialogic openness and variability of meaning that question the theatre directors as the only ones who know.
This book describes a realist, fallibilist alternative when intuitionism and its psychocentric ontology are rejected. Weissman proposes an agenda for metaphysical inquiry and also a method for testing metaphysical claims. Arguing that science and metaphysics are successive refinements of the maps and plans used in practical life, he affirms that metaphysics is to complete our self-understanding by locating us within a world we have not made. This book is a sequel to Intuition and Ideality which surveys the many versions of intuitionism--intuitionism as it prescribes that reality be identified with mind itself or with the things set before our inspecting mind.
Abujh Maria, a primitive tribe of Bastar District of Chattisgarth, India.