1504 Chapters
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Medium 9780253012722

Four Count, Measure, and Count Again

Táíwò, Olúfémi Indiana University Press ePub

In other words, at the commencement of the second decade of the twenty-first century, the government of the Federal Republic of Nigeria and its constituent federated states do not know roughly how many people inhabit their physical space or how that population is distributed among the units.

IN THE previous chapter, I made the case for knowledge and for pursuing it for its own sake. Certainly, some who are inclined to be mischievous may have read the case as one whose author does not care a hoot for the application of the knowledge so produced or even for any type of applied knowledge. The more charitable, maybe even sympathetic, reader would have paid attention to the other half of the title that references the rewards of creating a knowledge society. In this chapter, I spell out one kind of knowledge, and I discuss at length how pursuing it will help our societies be immeasurably better than they are at the moment. I am referring to the importance of counting and the bounteous harvest that we as a people stand to reap from a full, unabashed engagement in and with it.

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Medium 9781934989128

"Why Do the Scriptures Condemn Desire?"

J Krishnamurti Krishnamurti Foundation America ePub
Medium 9780861967254

Chapter 22

Tony Grey John Libbey Publishing ePub

He goes to the wagons with Ting Ting toddling along behind. Meilin is awake with her mother and Ping sitting beside her. In times to come he can barely remember the happy haze he was in let alone the events than ensued over the next days and weeks. As in a dream he tells Meilin about the consent, sees her leap out of bed into his arms, and hears the whoops of joy from her mother and Ping.

Any fear he had that Meilin wouldn’t want to live in this remote place with no great fortress or even a mansion, evaporates when she speaks of its beauty and peacefulness. They’ll be together in a home they’ll build within the shadow of the mountains, far away from stultifying society. Her parents will visit sometimes; it’s only a week’s journey along the Road from Lanzhou. They might even go there themselves at some point. And caravans will pass by bringing news of the outside world. They’ll be in an idyllic universe of their own, untroubled by the pressures of conventional life.

He walks over to his comrades who are lounging around their tents and calls them together. Rather shyly he tells them of the marriage and with a gleam in his eye points out that it could be a precedent for all of them to follow if they wish. Gan has said there are plenty of marriageable women in the environs.

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Medium 9781934989111

Chapter 46: Silence of the Mind

J Krishnamurti Krishnamurti Foundation America ePub
Medium 9780253021069

9 Ethics, Politics, and Messianism

Michael L. Morgan Indiana University Press ePub

In a well-known interview, Richard Kearney asked Emmanuel Levinas if the “ethical criterion of the interhuman” were not employed by him as a “sort of messianic eschatology.” Levinas objected to the expression “eschatology” and yet accepted the proposal that the “ethical relation with the other” is messianic, but only when properly understood. That is, he rejected the idea of a historical eschaton, an end or goal, whether we think of it as a face-to-face exposure to an absolutely other, God, or as the completion or perfection of our face-to-face encounters with human others. Ethics has no end; it is not about a historical telos. As he put it, “I have described ethical responsibility as insomnia or wakefulness precisely because it is a perpetual duty of vigilance and effort that can never slumber.” The key word here is “perpetual.” Love, he says, has something incessant and impermanent about it. He refers to the image of Talmudic sages going from meeting to meeting, always discussing the law, in this life and the next, without end. Love or the ethical is like this process that demands ongoing wakefulness and attention.1 If ethics is messianic, it is an episodic messianism that is never complete, and if politics ought to meet ethical standards, it too requires attention and correction, moment to moment.

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Medium 9781771870849


Ratzlaff, Lloyd Thistledown Press ePub


I have a gentil cock Croweth me day; He doth me risen early My matins for to say.

—Anonymous fifteenth-century poet

Summer 1973. We turn from the Trans-Canada Highway onto the Yellowhead, and a little red car whizzes past us and disappears over a rise. A moment later we follow, and in the flat panorama, with prairie towns visible on both sides, a long freight train is crossing the highway; and we pull up where warnings clang and flash at the intersection. The train is lumbering to a stop, too, with the engine halfway to Portage la Prairie when the brakes squeal their last, long protest.

We sit with the car idling. In the back seat, our two-year-old daughter teases her infant sister. They don’t understand that their parents’ marriage is already troubled. Something sticks up from the wheatfield beside the road, and I remark that it looks like a piece of farm implement fallen off a flatdeck.

After five minutes I switch off the motor.

The conductor heads forward from the caboose, and in the distance we see the engineer descend from the cab and begin making his way back. A dozen vehicles are stalled behind us now. A few drivers get out to stretch. One leaves a radio playing, and the Eagles come drifting on the summer air, Peaceful easy feeling.

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Medium 9781771870849

Concrete Heavens

Ratzlaff, Lloyd Thistledown Press ePub


Visionaries never see more directly than through the symbolism by which they are troubled.

— Phillip Rieff

IN HIS ANECDOTAL MEMOIR, CHARLES TEMPLETON — former evangelist, politician, journalist, and editor of Macleans — recounts an experience at Princeton Seminary, where he had enrolled in quest of a more liberal faith after severing his professional ties with Billy Graham.

One night I went to the golf course rather late. I had attended a movie and something in the film had set to vibrating an obscure chord in my consciousness. Standing with my face to the heavens, tears streaming, I heard a dog bark off in the distance and, from somewhere, faintly, eerily, a baby crying. Suddenly I was caught up in a transport. It seemed that the whole of creation — trees, flowers, clouds, the skies, the very heavens, all of time and space and God Himself — was weeping. I knew somehow that they were weeping for mankind: for our obduracy, our hatreds, our ten thousand cruelties, our love of war and violence. And at the heart of this eternal sorrow I saw the shadow of a cross, with the silhouetted figure on it … weeping.

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Medium 9780253011671

2. “The Most Outrageous Law of Southern States—the Law Which Makes Mixed Marriage a Criminal Offense”

Kathryn T. Gines Indiana University Press ePub

2 “The Most Outrageous Law of Southern States—the Law Which Makes Mixed Marriage a Criminal Offense”

INREFLECTIONS ON Little Rock,” Arendt is adamant that the fundamental human rights and civil rights issue was not equal educational opportunities, but rather anti-miscegenation laws. This position is emblematic of Arendt’s double-edged scholarship, which often offers innovative insights alongside outrageous oversights. On the one hand, she is right to characterize the egregiously offensive anti-miscegenation laws in the United States as a violation of rights. On the other, Arendt completely misses how intimately interconnected the marriage issue is to racial discrimination in education, housing, employment, and places of amusement, which she dismisses as social rights. In order to provide some context for the interrelationship between segregation, education, and miscegenation, my starting point will be the many decades of legal strategizing and the systematic litigation that led up to the Brown decision. Arendt’s insights are undermined not only by her oversights, but also by the fact that she speaks out against Black families and political organizations with an offensive and paternalistic tone, all the while making unwarranted claims about their priorities and positioning herself in alignment with what Gunnar Myrdal has described as the white man’s rank order of discrimination.

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Medium 9780253356710

Chapter Thirty-one. Husserl on the Shortcomings of the Appeal to the “Reflexion” on Acts to Account for the Origin of Logical Relations in the Works Leading up to the Logical Investigations

Burt C. Hopkins Indiana University Press ePub

Husserl’s account of the development of his thought subsequent to Philosophy of Arithmetic zeroes in on what he presents as the shortcomings of the latter’s appeal to “psychological reflexion in Brentano’s sense” (ILI, 127) to account for “the unity of a collection,” the “concept of unity” (127), and, finally, “the concept of cardinal number.” Significantly, Husserl acknowledges that “The unity of a collection is no material unity, grounded in the collected items” (127) and that therefore there was “certainly something correct” in his view that “the presentation of a ‘set’ was supposed to arise out of the collective combination.” However, he explicitly calls into question the ability of the “ ‘reflexion’ on the act of collecting” (127) to yield the unity of the set, because “from the reflexion on acts” of collecting “the concept of collecting . . . is all that can result”—not the concept of the unity of the collection. Indeed, Husserl reports that “doubts unsettled, even tormented” him “already in the very beginnings” with respect to the question of whether “the concept of cardinal number [is] not something essentially different from the concept of collecting,” doubts that “then extended to all categorial concepts as I later called them and finally in another form to all concepts of objectivities of any sort whatever.” It is important to note, for our purposes, that included in what Husserl reports that he was now calling into question is the account of the concept of unity as something that “arises from reflexion on the act of positing-as-anything.”

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Medium 9780253009258

5. Giants Battle Anew: Nihilism’s Self-Overcoming in Europe and Asia (Nietzsche, Heidegger, Nishitani)

ELODIE BOUBLIL Indiana University Press ePub


Giants Battle Anew

Nihilism’s Self-Overcoming in Europe and Asia (Nietzsche, Heidegger, Nishitani)

Françoise Bonardel

At the still point of the turning world. Neither flesh nor fleshness; Neither from nor towards; at the still point, there the dance is.

—T.S. Eliot, Burnt Norton

TRANSPLANTED INTO THE “ground” of Being, words take on new meaning.1 Thus some clarification is in order when Heidegger announces that presentation and interpretation will necessarily interpenetrate each other in his “argument” (Auseinandersetzung) with Nietzsche. This argument is in no sense demonstrative, as the term is commonly understood, and there is nothing representational about the presentation, which opens the way to the essence of what Nietzsche would have only incompletely thought: nihilism, as the “covert basic law of Western history.”2 What, then, does it mean to interpret? It is anything but an intrusion of subjectivity into what is meant to freely unfold; rather, it is a way of consenting “so essentially to what is in question that Nietzsche’s words are allowed to remain intact and to resonate purely from that which is in question.”3 Simply an accompaniment, then, paired with a consent to being led not by the thinker but by the question the thinker himself has accepted being led by, an attention so scrupulously careful, in short, that Heidegger calls it “compassionate” (mitleidig) and talks about a “meditative thinking” that underscores the singular “piety” (Frömmigkeit) of thought. When Heidegger adds that one only accedes to the Unthought in the thought of a great thinker if one enlarges yet more on “what is great in him,”4 we may ask ourselves if he has actually reached his goal, or if he has only highlighted “all of Nietzsche’s twilight grandeur, on whom the Platonic sun, on the verge of expiring, was casting its last rays.”5

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Medium 9780253009227

4 - A Future for Whom? Passing on Billboard Liberation

Alison Kafer Indiana University Press ePub

Passing on Billboard Liberation

[Advertising] is a world that works by abstraction, a potential place or state of being situated not in the present but in an imagined future with the promise to the consumer of things “you” will have, a lifestyle you can take part in.

—Marita Sturken and Lisa Cartwright, “Consumer Culture and the Manufacturing of Desire”

“SUPER MAN,” THE billboard exclaims, the unfamiliar gap between the two words emphasizing both the noun and its adjective. Below this phrase is the word “STRENGTH,” followed by the imperative “Pass It On.” At the bottom, in small print, runs the name and web address of the organization behind this public relations campaign: Values.com/Foundation for a Better Life. The “super man” referenced in the caption is, of course, the late Christopher Reeve, the white actor who starred in a series of Superman films in the 1980s before becoming a quadriplegic in a riding accident in 1995. A black-and-white photograph of Reeve's head and shoulders consumes the left half of the billboard; the only marker of Reeve's disability is the ventilator tube that is just visible at the bottom of the frame. Reeve smiles slightly, looking thoughtfully into the camera and the eyes of passersby.

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Medium 9780253349781

11. How Real is Race?

Stacy Alaimo Indiana University Press ePub

Michael Hames-García

(a) The state shall not classify any individual by race, ethnicity, color or national origin. . . .
(g) Nothing in this section shall prevent law enforcement officers . . . from describing particular persons in otherwise lawful ways. Neither . . . the legislature nor any statewide agency shall require law enforcement officers to maintain records that track individuals on the basis of said classifications . . .

—The Racial Privacy Initiative, submitted to the California Attorney General, September 28, 2001

A quick read of Ward Connolly’s Racial Privacy Initiative (which would have eliminated California’s use of race as a means of classification) reveals much about the contradictions in public discourse about race. Among other things, it explicitly provided for the retention of racial profiling on the part of the police while freeing police departments from having to keep track of the race of the people they arrested or detained. The ballot measure, promoted using liberal, antiracist rhetoric, would have frustrated all attempts to demonstrate discriminatory patterns of surveillance, arrest, or harassment by police. Race clearly matters, and yet throughout its history as a concept, its elaboration has been buttressed by biological fictions that have not held up to scientific scrutiny. In this essay, I explore some of the contradictions between social and biological conceptions of the reality of race and suggest that what is needed now is creative experimentation with racial identities, rather than their abandonment.

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Medium 9780253021076

1 Meaning in the Context of Accomplishing Oneself and Accomplishing Things

Yang Guorong Indiana University Press ePub

ACCOMPLISHING ONESELF and accomplishing things is a concrete historical process of knowing the world and knowing oneself and reforming the world and refining oneself, which simultaneously generates meaning and produces a world of meaning. The world in-itself cannot pose for itself the question of meaning, which is to say that there is no way to dissociate meaning from one’s own being. Humans question the meaning of the world and the meaning of their own being; therefore, the genesis of meaning owes its origin to the “being” of humans. As the introduction to this book has already demonstrated, from the perspective of one’s own being and its relation to the world, the intension of meaning or “the meaning of meaning” implicates within itself several questions: “What is it?” “What does it mean?” and “What should it become?” The question “What is it?” specifically refers to which things exist and how they exist (in what form do things exist?), which involves the connection between the presentation of things and the human being’s intentional activity. The question “What does it mean?” refers to the value or worth that a being may have.1 With regard to objects, such a question asks whether or not something accords with the needs and ideals of human beings and to what extent; such needs and ideals concern not only life as a process of survival on the material level, but also cognition and practice in spiritual life and the social sphere. With regard to the human being, “What does it mean?” is directed at the very meaning of one’s own being: Why, or for what, in the end, does one exist? The meaning of one’s own being or the confirmation of the meaning of human life is always grounded in the ends and ideals that human beings value. When the process of one’s own being is consistent with the specific ends or ideals one finds worthy, life appears to be richly fulfilled with meaning; and vise versa, when one is either lacking or distantly separated from a valued goal, human life then inevitably strikes one with a sense of meaninglessness.

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Medium 9781626564275

Chapter Three • Breaking the Habit: It Takes More than You Think

Chaleff, Ira Berrett-Koehler Publishers ePub

Breaking the Habit: It Takes More than You Think

MY WORK ON INTELLIGENT DISOBEDIENCE is a natural outgrowth of my earlier work on courageous followers. Courageous followers form relationships with their leaders in which they are both supportive of the leader and willing to give the leader candid feedback on the impact of the leader’s actions. For those interested, there is an overview of the topic in the appendix.

I was in Los Angeles giving a presentation on courageous followership at the International Leadership Association. ILA is an interesting group that was formed to bring together scholars, educators, and practitioners of leadership so they can enrich one another’s work in the field. I have since become a member of the ILA’s board of directors, but then I was simply a conference attendee and presenter.

After my presentation, a former army officer introduced himself to me and began telling one of the most fascinating stories I had ever heard on how to break the habit of too much obedience to authority. I’ll share that story with you in a minute. I promised to say a little more about courageous followership, so let me do that first.

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Medium 9780253009258

11. Nietzsche and Merleau-Ponty: Art, Sacred Life, and Phenomenology of Flesh

ELODIE BOUBLIL Indiana University Press ePub


Nietzsche and Merleau-Ponty

Art, Sacred Life, and Phenomenology of Flesh

Galen A. Johnson

IT HAS BEEN little remarked that Nietzsche’s Birth of Tragedy1 made Raphael’s magnificent painting of the transfiguration of Christ the “monogram” of Nietzsche’s account of the origin of tragedy and his philosophy of art. Moreover, since that work introduces us to the figure of Dionysus, who plays an increasingly definitive role for Nietzsche’s entire philosophy as it unfolds in the later writings, we can add more emphatically that Raphael’s Transfiguration, as ironic as it may seem, is the monogram of the philosophy of the death of God. The goal of this paper will be to show how this is the case as well as to bring Nietzsche’s account into a comparative dialogue with the philosophy of Merleau-Ponty on the meaning of transfiguration and the death of God. This dialogue must necessarily include reflections on the meaning of phenomenology itself, for transfiguration is a problematic event and figure for phenomenological philosophies of the truth of appearances. Transfiguration appears in the same phenomenological topology as magic, dream, miracle, and mystery—and, more ominously, along with error, illusion, hallucination, fantasy, and psychosis—as challenges to the veridicality or “norm” and “normal” of everyday perception and the life-world.

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