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The book raises questions about the underlying paradigms of contemporary learning and social thinking, including the nature of consciousness and the mind, the purpose and conduct of eduation, the role of science and scientific methodologies, the place of art and literature, or relationship to the environment, our concepts of spirituality, our attitudes to the past and also what we are doing to our own future.
"Ignatian Humanism puts into perspective our contemporary search for a spirituality that responds both to our search for meaning and desire for God." -John W. Padberg, S.J., director, Institute of Jesuit Sources "Modras integrates fascinating history, contemporary theology, and inspiring spirituality with consistent focus on central issues for our day." -Joann Wolski Conn, associate professor of religious studies, Neumann College "A stunning book! Modras has profiled a number of Jesuit thinkers and activists as role models for our time-revitalizing humanism as a model for moderns." -Leonard Swidler, professor of Catholic thought and inter-religious dialogue, Temple University Ignatius Loyola, founder of the Jesuit order, is one of a mere handful of individuals who has permanently changed the way we understand God. In this vividly written and meticulously researched book, Ronald Modras shows how Ignatian spirituality retains extraordinary vigor and relevance nearly five centuries after Loyola's death. At its heart, Ignatian spirituality is a humanism that defends human rights, prizes learning from other cultures, seeks common ground between science and religion, struggles for justice, and honors a God who is actively at work in creation. The towering achievements of the Jesuits are made tangible by Modras's vivid portraits of Ignatius and five of his successors: Matteo Ricci, the first Westerner at the court of the Chinese emperor; Friederich Spee, who defended women accused of witchcraft; Karl Rahner, the greatest Catholic theologian of the twentieth century; Pierre Teilhard de Chardin, the scientist-mystic; and Pedro Arrupe, the charismatic leader of the Jesuits in the years following Vatican II.
An entrepreneur and educator highlights the surprising influence of humanities scholarship on biomedical research and civil liberties. This spirited defence urges society to support the humanities to obtain continued guidance for public policy decisions, and challenges scholars to consider how best to fulfil their role in serving the common good.
Edited by Richard Grusin of the Center for 21st Century Studies, this is the first book to name and characterize—and therefore consolidate—a wide array of current critical, theoretical, and philosophical approaches to the humanities and social sciences under the concept of the nonhuman turn. Each of these approaches is engaged in decentering the human in favor of a concern for the nonhuman, understood by contributors in a variety of ways—in terms of animals, affectivity, bodies, materiality, technologies, and organic and geophysical systems. The nonhuman turn in twenty-first-century studies can be traced to multiple intellectual and theoretical developments from the last decades of the twentieth century: actor-network theory, affect theory, animal studies, assemblage theory, cognitive sciences, new materialism, new media theory, speculative realism, and systems theory. Such varied analytical and theoretical formations obviously diverge and disagree in many of their assumptions, objects, and methodologies. However, they all take up aspects of the nonhuman as critical to the future of twenty-first-century studies in the arts, humanities, and social sciences. Unlike the posthuman turn, the nonhuman turn does not make a claim about teleology or progress in which we begin with the human and see a transformation from the human to the posthuman. Rather, the nonhuman turn insists (paraphrasing Bruno Latour) that “we have never been human,” that the human has always coevolved, coexisted, or collaborated with the nonhuman—and that the human is identified precisely by this indistinction from the nonhuman. Contributors: Jane Bennett, Johns Hopkins U; Ian Bogost, Georgia Institute of Technology; Wendy Hui Kyong Chun, Brown U; Mark B. N. Hansen, Duke U; Erin Manning, Concordia U, Montreal; Brian Massumi, U of Montreal; Timothy Morton, Rice U; Steven Shaviro, Wayne State U; Rebekah Sheldon, Indiana U.
These are troubling days for the humanities. In response, a recent proliferation of works defending the humanities has emerged. But, taken together, what are these works really saying, and how persuasive do they prove? The Battle of the Classics demonstrates the crucial downsides of contemporary apologetics for the humanities and presents in its place a historically informed case for a different approach to rescuing the humanistic disciplines in higher education. It reopens the passionate debates about the classics that took place in late nineteenth- and early twentieth-century America as a springboard for crafting a novel foundation for the humanistic tradition. Eric Adler demonstrates that current defenses of the humanities rely on the humanistic disciplines as inculcators of certain poorly defined skills such as "critical thinking." It criticizes this conventional approach, contending that humanists cannot hope to save their disciplines without arguing in favor of particular humanities content. As the uninspired defenses of the classical humanities in the late nineteenth century prove, instrumental apologetics are bound to fail. All the same, the book shows that proponents of the Great Books favor a curriculum that is too intellectually narrow for the twenty-first century. The Battle of the Classics thus lays out a substance-based approach to undergraduate education that will revive the humanities, even as it steers clear of overreliance on the Western canon. The book envisions a global humanities based on the examination of masterworks from manifold cultures as the heart of an intellectually and morally sound education.
In Humanism Betrayed Graham Good offers a defence of liberal humanism against the illiberal trends, political and intellectual, that dominate today's university. He uses the McEwen Report episode at the University of British Columbia to illustrate the current political climate in universities, showing how due process was neglected in favour of ideological inquisition.
New essays on theological, political, and contemporary themes, by the Pulitzer Prize winner Marilynne Robinson has plumbed the human spirit in her renowned novels, including Lila, winner of the National Book Critics Circle Award, and Gilead, winner of the Pulitzer Prize and the National Book Critics Circle Award. In this new essay collection she trains her incisive mind on our modern political climate and the mysteries of faith. Whether she is investigating how the work of great thinkers about America like Emerson and Tocqueville inform our political consciousness or discussing the way that beauty informs and disciplines daily life, Robinson’s peerless prose and boundless humanity are on full display. What Are We Doing Here? is a call for Americans to continue the tradition of those great thinkers and to remake American political and cultural life as “deeply impressed by obligation [and as] a great theater of heroic generosity, which, despite all, is sometimes palpable still.”
The humanities have been an integral part of humanitys cultural structure for centuries. In this book, a number of leading scholars reflect on the past, present and offer their perspectives for the future of the humanities. The first chapter (written by Jennifer Laubenthal, Jonathan Helmick and Kathleen Melago) describes the vitality of music for humanistic study. Next, Kevin Donnelly provides his perspectives and research of the humanities as they pertain to Australian history. Professor Donald Elder then extols the humanities from a historical perspective, investigating key crucial events that have taken place in America. Literacy and literacy instruction in the past, present and future are detailed by Professors Thompson and Coffey, while scholar Paul Horton examines the plight of the humanities in the vise of K-20 corporate education reform. Emerging technologies in humanities education is critically examined by Arjun Sabharwal while Gerald Cupchik explores the humanities, emotions and aesthetics in a singular fashion. The realms of pedagogy and knowledge are explored by Will Fitzhugh and Michael F. Shaughnessy, while Greg Eft paints a panorama of concerning the definition of beauty as it pertains to the humanities. Geni Flores then follows in a chapter that promotes and accentuates the importance of multiculturalism and diversity as instruments of social justice. Josh McVey interprets Scripture and its origins within the humanities while Anna Beck explores historical American theatre and provides a glimpse of this realm through various windows. Opal Greer sheds light on what we may be able to discern from the humanities past and envisions the realm of their future in universities and academia. Professor Elder contributes a second time to this manuscript, boldly going where not historian has gone before and examining the relevance of space history to this subject matter. Bringing the book to a close, Herbert London offers his perspective on the future of the humanities. Scholars, researchers, critics, historians, art lovers, and musicians as well as many involved in education will relish and enjoy this rich, robust exploration of the humanities and its relation to the past, present and future.
It showcases how posthumanism has transformed the humanities and what new work is now possible in light of this unsettling.