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Why did election monitoring become an international norm? Why do pseudo-democrats—undemocratic leaders who present themselves as democratic—invite international observers, even when they are likely to be caught manipulating elections? Is election observation an effective tool of democracy promotion, or is it simply a way to legitimize electoral autocracies? In The Pseudo-Democrat's Dilemma, Susan D. Hyde explains international election monitoring with a new theory of international norm formation. Hyde argues that election observation was initiated by states seeking international support. International benefits tied to democracy give some governments an incentive to signal their commitment to democratization without having to give up power. Invitations to nonpartisan foreigners to monitor elections, and avoiding their criticism, became a widely recognized and imitated signal of a government's purported commitment to democratic elections.Hyde draws on cross-national data on the global spread of election observation between 1960 and 2006, detailed descriptions of the characteristics of countries that do and do not invite observers, and evidence of three ways that election monitoring is costly to pseudo-democrats: micro-level experimental tests from elections in Armenia and Indonesia showing that observers can deter election-day fraud and otherwise improve the quality of elections; illustrative cases demonstrating that international benefits are contingent on democracy in countries like Haiti, Peru, Togo, and Zimbabwe; and qualitative evidence documenting the escalating game of strategic manipulation among pseudo-democrats, international monitors, and pro-democracy forces.
The Pseudo-Clementines are best known for preserving early Jewish Christian traditions, but have not been appreciated as a resource for understanding the struggles over identity and orthodoxy among fourth-century Christians, Jews, and pagans. Using the work of sociologist Pierre Bourdieu, Nicole Kelley analyzes the rhetorical strategies employed by the Recognitions . These strategies discredit the knowledge of philosophers and astrologers, and establish Peter and Clement as the exclusive stewards of prophetic knowledge, which has been handed down to them by Jesus. This analysis reveals that the Pseudo-Clementine Recognitions is not a jumbled collection of earlier source materials, as previous interpreters have thought, but a coherent narrative concerned primarily with epistemological issues. The author understands the Recognitions as a reflection of complex rivalries between several types of Christian and non-Christian groups such as that found in fourth-century Antioch or Edessa.
Including: A response to critics, and: Ten rules for "serious" writers, the author continues his fight on behalf of the American reader, arguing against pretension in so-called "literary" fiction, naming names and exposing the literary status quo.
Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.
Pseudo-Memoirs redefines the notion of fiction itself, a form that has all too often been understood in terms of its capacity to produce a seeming reality. Rochelle Tobias argues that the verisimilitude of the novel derives not from its object but from the subjectivity at its base. What generates the plausibility of fiction is not the referentiality of its depictions but the intentionality of consciousness. Edmund Husserl developed the idea that consciousness is always intentional in the sense that it is directed outside itself toward something that it does not find so much as it constitutes as an object. Pseudo-memoirs reveal the full implications of this position in their double structure as the tale of their own telling or the fiction of life-writing. In so doing they reveal how the world of fiction is constructed, but more important they bring to the fore the idealist premises that fuel the novel and guarantee its truth, even when it remains an invention of the imagination. Rochelle Tobias explores novels by Thomas Mann, Robert Walser, Thomas Bernhard, and W. G. Sebald in conjunction with philosophical and theoretical texts by René Descartes, Husserl, Friedrich Nietzsche, György Łukács, Roland Barthes, and Maurice Blanchot.
The doctrines of transformational-generative grammar (as promulgated in 1957, with frequent later emendations) have on occasion been criticised, sometimes severely. Such criticism have, however, appeared mostly in article-form, and mostly in relatively inaccessible places. Discussions in bookform have been rare.In this book, the criticism offered by Professor Hall over more than twenty years have been brought together. They cover the range of linguistic structure (phonology, morphosyntax, and semantics), general theory, and the history of linguistics. In these essays, the many short-comings of transformational-generative grammar are revealed by critical examination, with inevitably negative conclusions. The two final essays of the book deal with parallel aberrations in current literary theory, especially Derridian “radical skepticism concerning language” and “deconstruction”, as viewed from a linguistic stand-point.
Case studies, personal accounts, and analysis show how to recognize and combat pseudoscience in a post-truth world. In a post-truth, fake news world, we are particularly susceptible to the claims of pseudoscience. When emotions and opinions are more widely disseminated than scientific findings, and self-proclaimed experts get their expertise from Google, how can the average person distinguish real science from fake? This book examines pseudoscience from a variety of perspectives, through case studies, analysis, and personal accounts that show how to recognize pseudoscience, why it is so widely accepted, and how to advocate for real science. Contributors examine the basics of pseudoscience, including issues of cognitive bias; the costs of pseudoscience, with accounts of naturopathy and logical fallacies in the anti-vaccination movement; perceptions of scientific soundness; the mainstream presence of “integrative medicine,” hypnosis, and parapsychology; and the use of case studies and new media in science advocacy. Contributors David Ball, Paul Joseph Barnett, Jeffrey Beall, Mark Benisz, Fernando Blanco, Ron Dumont, Stacy Ellenberg, Kevin M. Folta, Christopher French, Ashwin Gautam, Dennis M. Gorman, David H. Gorski, David K. Hecht, Britt Marie Hermes, Clyde F. Herreid, Jonathan Howard, Seth C. Kalichman, Leif Edward Ottesen Kennair, Arnold Kozak, Scott O. Lilienfeld, Emilio Lobato, Steven Lynn, Adam Marcus, Helena Matute, Ivan Oransky, Chad Orzel, Dorit Reiss, Ellen Beate Hansen Sandseter, Kavin Senapathy, Dean Keith Simonton, Indre Viskontas, John O. Willis, Corrine Zimmerman
The first new novel Oe has published since winning the Nobel Prize, Somersault is a magnificent story of the charisma of leaders, the danger of zealotry, and the mystery of faith. A decade before the story opens, two men referred to as the Patron and Guide of mankind were leaders of an influential religious movement. When a radical faction of their followers threatened to unleash an apocalypse, they recanted all of their teachings and abandoned their followers. Now, after ten years of silence, Patron and Guide begin contacting their old followers and reaching out to the public, assisted by a small group of young people who have come to them in recent months. Just as they are beginning this renewed push, the radical faction kidnaps Guide, holding him captive until his health gives out. Patron and a small core of the faithful, including a painter named Kizu who may become the new Guide, move to the mountains to establish the church’s new base, followed by two groups from Patron’s old church: the devout Quiet Women, and the Technicians, who have ties to the old radical faction. The Baby Fireflies, young men from a nearby village, attempt to influence the church with local traditions and military discipline. As planning proceeds for the summer conference that will bring together the faithful and launch the new church in the eyes of the world, the conflicting agendas of these factions threaten to make a mockery of the church’s unity—or something far more dangerous.
De mundo is a protreptic to philosophy in the form of a letter to Alexander the Great and is traditionally ascribed to Aristotle. It offers a unique view of the cosmos, God and their relationship, which was inspired by Aristotle but written by a later author. The author provides an outline of cosmology, geography and meteorology, only to argue that a full understanding of the cosmos cannot be achieved without a proper grasp of God as its ultimate cause. To ensure such a grasp, the author provides a series of twelve carefully chosen interlocking analogies, building a complex picture in the reader's mind. The work develops a distinctly Aristotelian picture of God and the cosmos while paying tribute to pre-Aristotelian philosophers and avoiding open criticism of rival schools of philosophy. De mundo exercised considerable influence in late antiquity and then in the Renaissance and Early Modern times.
Two writers and professors present 40 short pieces of fiction that serve as humorous counterfeit texts, including a personal ad from Ron Carlson, a parking department complaint from Amy Hempel, and a list of works cited from Rick Moody.