Looking at eight specific novels and at exile narratives as a group, Tziovas (modern Greek studies, U. of Birmingham) traces the transformation of Greek culture from community-based to individual- based, and the impact that change has had on recent Greek fiction. Being postmodern, his readings emphasize relativity and subjectivity, and reject rigid totalities and grand narratives. Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com).
Modeled on the fifteenth-century classic The Imitation of Christ, this well-loved Clarence Enzler masterwork helps Christians today hear the voice of Christ. In this powerful book, Christ addresses you personally as “my other self,” urging you to embody his love and compassion for others. Through a creative dialogue between Jesus and the reader, Clarence Enzler leads you through the journey of the Christian life, beginning with the call to live in friendship with Christ and fulfill his desire. Enzler then examines elements of the Christian life: detachment, virtue, prayer, the Eucharist, and avoidance of sin. Finally, he explores the goal of the journey—a life of union with Christ as his disciple and complete joy with him in eternity. Each chapter includes short, eloquent meditations on scripture and beautiful prayers, making My Other Self ideal as a daily devotional and source of prayer.
In this work, the author propose a novel theory of ritual action founded upon an in-depth study of the wide variety of behaviors that the Iatmul of Papua New Guinea identify as naven: a transvestism rite studied by Gregory Bateson in the 1930s and documented by other anthropologists since. Ritual performance is shown to involve the construction of complex relational networks entailing the condensation of contradictory modes of relationship in accordance with over-arching interactive forms. In this volume, inquiry into the history of anthropology, detailed ethnographic analysis and theoretical discussion are combined. The first part examines Bateson's and others' understandings of naven; the second offers a reinterpretation of this ritual in the light of new ethnographic data; and the third proposes a general approach to the analysis of ritual and suggests how this perspective may be applied elsewhere.
A semi-autobiographical novel in the form of a diary. A young man "lives in a cheap room in Paris while his belongings rot in storage. Every person he sees seems to carry their death within them and with little but a library card to distinguish him from the city's untouchables, he thinks of the deaths, and ghosts, of his aristocratic family, of which he is the sole living descendant."--Goodreads.
Can you be a self on your own or only together with others? Is selfhood a built-in feature of experience or rather socially constructed? How do we at all come to understand others? Does empathy amount to and allow for a distinct experiential acquaintance with others, and if so, what does that tell us about the nature of selfhood and social cognition? Does a strong emphasis on the first-personal character of consciousness prohibit a satisfactory account of intersubjectivity or is the former rather a necessary requirement for the latter? Engaging with debates and findings in classical phenomenology, in philosophy of mind and in various empirical disciplines, Dan Zahavi's new book Self and Other offers answers to these questions. Discussing such diverse topics as self-consciousness, phenomenal externalism, mindless coping, mirror self-recognition, autism, theory of mind, embodied simulation, joint attention, shame, time-consciousness, embodiment, narrativity, self-disorders, expressivity and Buddhist no-self accounts, Zahavi argues that any theory of consciousness that wishes to take the subjective dimension of our experiential life serious must endorse a minimalist notion of self. At the same time, however, he also contends that an adequate account of the self has to recognize its multifaceted character, and that various complementary accounts must be integrated, if we are to do justice to its complexity. Thus, while arguing that the most fundamental level of selfhood is not socially constructed and not constitutively dependent upon others, Zahavi also acknowledges that there are dimensions of the self and types of self-experience that are other-mediated. The final part of the book exemplifies this claim through a close analysis of shame.
Exploring a variety of writers over an array of time periods, subject matter, race and ethnicity, sexual preference, tradition, genre, and style, this volume represents the fruits of the dramatic and celebrated growth of the study of American women writers today. From established figures such as Harriet Beecher Stowe, Edith Wharton, Willa Cather, and Katherine Ann Porter to emerging voices including early American novelist Tabitha Tenney; the first African American novelist, Harriet E. Wilson; modern dramatist Sophie Treadwell; and contemporaries such as Sandra Cisneros, Grace Paley, and June Jordan, the essays present fresh approaches and furnish a wealth of illustrations for the multiple selves created and addressed in women's writing. These selves intersect and connect to embody a multiethnic rhetoric of the “self” that is uniquely feminine and uniquely American. Calling attention to their “American feminist rhetoric,” Jeanne Campbell Reesman identifies many connections among different feminist, poststructuralist, narratological, and comparativist strategies. The voices of Speaking the Other Self well represent the inner and outer, speaking and hearing, center and frame in women's writing in America, their intersections constructing an ongoing conversation, a borderland of new possibilities—a borderland with no borders, no barriers to thought and response and change, no end of possible voices and selves.
Exloring a variety of individuals of different time periods, subject matter, race and ethnicity, genre and style this volume represents a study of American women writers. The text covers established figures and emerging voices and attempts to define their American feminist rhetoric.
Contemporary psychology - as well as our own self-understanding - remains largely ego-centric in focus, with the self being seen as the primary source of meaning and value. According to Mark Freeman, this perspective is belied by much of our experience. Working from this basic premise, he proposes that we adopt a more "ex-centric" perspective, one that affirms the priority of the Other in shaping human experience. In doing so, he offers nothing less than a radical reorientation of our most basic ways of making sense of the human condition. In speaking of the "Other," Freeman refers not only to other people, but also to those non-human "others" - for instance, nature, art, God - that take us beyond the ego and bring us closer to the world. In speaking of the Other's priority, he insists that there is much in life that "comes before us." By thinking and living the priority of the Other, we can therefore become better attuned to both the world beyond us and the world within. At the heart of Freeman's perspective are two fundamental ideas. The first is that the Other is the primary source of meaning, inspiration, and existential nourishment. The second is that it is the primary source of our ethical energies, and that being responsive and responsible to the world beyond us is a defining feature of our humanity. There is a tragic side to Freeman's story, however. Enraptured though we may be by the Other, we frequently encounter it in a state of distraction and fail to receive the nourishment and inspiration it can provide. And responsive and responsible though we may be, it is perilously easy to retreat inward, to the needy ego. The challenge, therefore, is to break the spell of the "ordinary oblivion" that characterizes much of everyday life. The Priority of the Other can help us rise to the occasion.
