This brilliant study of the stages in the mind's necessary progress from immediate sense-consciousness to the position of a scientific philosophy includes an introductory essay and a paragraph-by-paragraph analysis of the text to help the reader understand this most difficult and most influential of Hegel's works.

How would representatives of World Christianity respond to the key issue which Dana Robert has posed? Allow me to speak as one such representative, and whose view is probably shared by a substantial majority from the Global South.

This article explores the pedagogical, transformative aspects of education as a relation, viewing such transformation as occurring in the liminal space between body and spirit. In order to explore this liminal space more thoroughly, the article first outlines a case for why liminality is of educational and not only of pedagogical concern, building on James Conroy's notion of the liminal imagination and his emphasis on the importance of metaphor for calling our attention to the ontological spaces that make up (...) educational practice. I then use this metaphor both substantively and methodologically, offering a reading of Clarice Lispector's novel The Stream of Life as a performance of the liminal imagination in its attempt to put into focus the embodied and transcendent aspects of becoming, both of which I see as central to defining what is pedagogical about human existence. The article then turns to developing how different metaphors may be mobilised to signify the particularly relational quality of becoming, drawing on Luce Irigaray's work to explore more closely the corporeal and spiritual aspects of becoming in relation. I then turn my attention to a more fulsome discussion of the significance of approaching pedagogical relationships in education in this way and what this signifies for the teacher-student encounter in particular. (shrink)

As the World Anti-Doping Code is up for revision, the paper proposes a framework for reading the Code based on a relatively literal approach and an almost exclusive focus on the ?spirit of sport? as a key element of the Code. The author argues that this single element can contribute to revealing the underlying rationale of the Code, as it serves to justify bans of doping substances and methods, in some cases without recurring to evidence sustaining the claims made. (...) For a substance/method to be banned, the Code requires that two out of three criteria be met: performance enhancement, health risk and the spirit of sport. The paper demonstrates how these provisions link to other parts of the Code, (under the rules of the Code 2009) in the absence of performance-enhancing properties combined with a health risk. The paper draws implications from these findings regarding terminological (im)precision, legal certainty/predictability, transparency/accountability, limits to arbitrary exercise of power and internal/external validity. (shrink)

The article analyzes the economic determinants of the rise and initial growth of Protestantism, specifically Calvinism, described as the Weber reverse problem in light of his thesis of Calvinist outcomes for economy. These determinants of Calvinism are differentiated from its assumed economic outcomes, specifically the emergence and development of modern capitalism in Weberian sociological accounts. It is argued and showed that the economic determinants of Calvinism’s emergence and early evolution are primarily pre-capitalist in character rather than capitalist in the modern (...) sense. Therefore, the initial overarching economic determinant and setting of early Calvinism is considered to be pre-capitalism, as distinguished from modern industrial capitalism, specifically feudalism as the ancien regime of master–servant economy. Such a pre-capitalist determinant and context suggests that of Calvinism was itself economically determined or influenced before presumably determining or influencing modern capitalism.. (shrink)

Spiritualist mediums are sought out from a variety of cultures for their advanced spirit communication healing techniques. Otherworldly spirits use mediums to create spirit art, which guides an individual to discover their authentic self and work through self‐limiting beliefs. To serve as a bridge for the spirit world, the medium develops an ability to enter an altered state of consciousness and use a multisensory embodied language to communicate with spirits. I describe this language as “dancing with spirits.” (...) To investigate this language, I use my own spirit art as an innovative experiential ethnographic tool that blends auto‐ethnographic perceptions of spirits with sensory and artistic ethnography, and cultural healing techniques. I provide three case studies of how my spirit art provides unique insights into the less explored experiential dimensions of spirit communication. I layer my experimental ethnographic approach with Deleuze and Guattari's “rhizome” to show that spirit communication overcomes limitations of normal linguistic models. The spirit language serves as a rupture for unconscious forces to offer individually tailored healing and insight to a recipient through heightened sensory and physiological phenomena. Art, altered states of consciousness, and anomalous sensory experiences may offer insights to address a pressing global challenge, mental ill‐health. (shrink)

The World Anti-Doping Agency sets out a detailed description of what its own conception of the “spirit of sport” as employed in the World Anti-Doping Code entails. However, controversies as to the significance and meaning to be ascribed to the term abound in the literature. In order to unravel the core of the debates and to move discussions forward, the authors aimed at reviewing understandings of the spirit of sport in the conceptual literature. The main databases were searched (...) using relevant keywords. After the inclusion and exclusion criteria were applied, eighteen publications were included in the review. The most striking result to emerge from the data is the multivalence of the concept of spirit of sport. Our thematic analysis generated the contestability of the spirit of sport as the predominant theme in the conceptual literature. There is a need for empirical research to generate data about perspectives on the spirit of sport from other stakeholders especially those of the athletes themselves. (shrink)

Globalization and Human Subjectivity argues that Hegelian subjectivity could serve as a philosophical basis for a new conception of human subjectivity for the age of globalization. Why, then, does globalization demand a new conception of human subjectivity at all? What constitutes the Hegelian subjectivity such that it is not only relevant and but also necessary to the contemporary, postmodern context of globalization? This book largely addresses these two questions. Capitalist globalization, the context in which we find ourselves today, strategically leads (...) to the “death of the subject,” in the sense that it reduces human beings merely to consumers who, without critical subjectivity, simply succumb to the imperialism of a globalizing market. In this context, we are impelled to envision a new conception of human subjectivity for the age of globalization. This book explores Hegel’s view on human subjectivity as spiritual subjectivity, particularly presented in his Phenomenology of Spirit, which could function as a new anthropological vision about what it means to be authentically human in a globalizing world, that is, a sort of cosmopolitan citizen who is constantly universalizing oneself through self-transcending, self-determined ethico-political actions in solidarity with others to create a global community of co-existence and co-prosperity for all. (shrink)

Confusion prevails in the anthropological literature concerning the nature of spirit possession belief and its effects. In large, this is due to the difficulty in differentiating between culture‐specific categories of altered states of consciousness and reconciling these to analytical categories. Theories of spirit possession tend either toward description of the culture context without reference to outside theories, thus lacking comparability, or toward application of externally derived categories to the possession behavior, which often lack on‐the‐ground relevance. Since comparison is (...) the aim of anthropology, we need categories which enable us to accomplish that and still reflect cultural belief. I propose focusing on "ritual states of consciousness" rather than just altered states, which may or may not be spirit possession according to different criteria. This will enable us to retain the culturally relevant categorization while achieving a useful comparability among cultures. I test this idea by analyzing the Spiritual Baptists of St. Vincent and other Caribbean religions. (shrink)

This paper examines the origin and the development of the mechanistic model of the human body and health in terms of Max Weber's theory of rationalization. It is argued that the development of Western scientific medicine is a part of the broad process of rationalization that began in sixteenth century Europe as a result of the Reformation. The development of the mechanistic view of the human body in Western medicine is consistent with the ideas of calculability, predictability, and control — (...) the major tenets of the process of rationalization as described by Weber. In recent years, however, the limitations of the mechanistic model have been the topic of many discussions. George Engel, a leading advocate of general systems theory, is one of the leading proponents of a new medical model which includes the general quality of life, clean environment, and psychological, or spiritual stability of life. The paper concludes with consideration of the potential of Engel's proposed new model in the context of the current state of rationalization in modern industrialized society. (shrink)

This paper explores Nietzsche's account of the free spirit's genesis, as primarily given in the 1886 prefaces written for the works of his ?free spirit trilogy?. In particular, it will focus on how what will be argued is the free spirit's distinguishing capacity for radical questioning is created out of the process described there. That is, it will examine how what Nietzsche calls, ?the experience of sickness?, in enabling the free spirit's liberation, helps forge a mode (...) of philosophical awareness which is not otherwise attainable. However, the second half of this paper goes on to explore how the success of this process is endangered by a certain psychological tendency to which free spirits are susceptible. In other words, the free spirit's chance of enduring those painful depths of sickness necessary for liberation is threatened by the appeal of ?romantic pessimism?; a perspective which offers consolation by idealizing the sufferer's state. As such, then, in our final section, we will examine Nietzsche's efforts to combat this phenomenon. In particular, we will look at his advocacy of a specific kind of asceticism for this purpose, and with it his attempt to show how a true liberation of the spirit can be achieved. (shrink)

Adam Smith argued in The Wealth of Nations and The Theory of Moral Sentiments that in order to create an effective and productive capitalist system, individuals must pursue interests of both the self and society. Despite this assertion, modern economic theory has become tightly focused on the pursuit of economic self-interests at the expense of other, higher order motives. This paper will argue that the tendency to employ such an egocentric strategy often generates externalities and inequalities that serve to detract (...) from the greater welfare of society. However, by tempering these economic self-interests with non-economically motivated considerations, this paper will suggest that individuals may create tremendous benefits to society, precisely as Smith outlined more than two centuries ago. In defense of this assertion, this paper will review an array of theoretical arguments and empirical findings that suggest that today''s entrepreneurs are not only seeking to satisfy both selfish and ethical motivations, but in so doing they are also contributing substantially to the overall welfare of society through job creation, wealth redistribution, and a lack of discrimination. As such, it appears that spirit and impact of the capitalist system that Smith envisioned is being realized through entrepreneurship. (shrink)

This article begins by examining the concept of the pharmakon that is developed in Derrida’s essay ‘Plato’s Pharmacy’, as it is here that the idea of a medium that is simultaneously poisonous and therapeutic is developed in relation to the discursive effects of writing. The author then goes on to look at Stiegler’s attempt to reconfigure the ‘orthographic economy’ of deconstruction, particularly his account of how the ‘tertiary supports’ of virtual and information technologies have transformed the experience of the real (...) in the regime of global capitalisation. Finally, he argues that the appearance of the pharmakon as a matrix idea in his work, sharpens his account of the aporia of technological society: for the impossibility of human culture being reduced to either the disorientated life industrial populism, or to idealist notions of reflexivity, is what, for Stiegler, offers the chance of a new politics of spirit. (shrink)

Emily Carr, often called Canada’s Van Gogh, was a post-impressionist explorer, artist and writer. In _Artist Emily Carr and the Spirit of the Land_ Phyllis Marie Jensen draws on analytical psychology and the theories of feminism and social constructionism for insights into Carr’s life in the late Victorian period and early twentieth century. Presented in two parts, the book introduces Carr’s émigré English family and childhood on the "edge of nowhere" and her art education in San Francisco, London and (...) Paris. Travels in the wilderness introduced her to the totem art of the Pacific Northwest coast at a time Aboriginal art was undervalued and believed to be disappearing. Carr vowed to document it before turning to spirited landscapes of forest, sea and sky. The second part of the book presents a Jungian portrait of Carr, including typology, psychological complexes, and archetypal features of personality. An examination the individuation process and Carr’s embracement of transcendental philosophy reveals the richness of her personality and artistic genius. Artist Emily Carr and the Spirit of the Land provides captivating reading for analytical psychologists, academics and students of Jungian studies, art history, health, gender and women’s studies. (shrink)

To assert the primacy of objective spirit is to claim that certain distinctively human capacities, such as thinking and acting, are not capacities we have as individuals considered singly but are in some way dependent on shared public norms or social institutions. In this essay, I provide a brief history of arguments for the primacy of objective spirit from Hegel to the present, identifying three distinct strategies for defending this thesis: the teleological argument, the sociological argument and the (...) quasi-transcendental argument. Although it has now become quite common to read Hegel as advancing a quasi-transcendental argument, one similar to the argument found in Wittgenstein’s famous remarks about ‘rule-following’, I show that Hegel’s most interesting claims about the social dimensions of human mindedness are incompatible with this strategy and can only be vindicated if he is read as offering a teleological argument. (shrink)

Readers of The Protestant Ethic and the Spirit of Capitalism recognize that Weber attempts to provide an ideal account of development of modern rational capitalism. What readers apparently do not realize is that Weber believes that there is a political development that is parallel to this economic development. Weber believed that Luther’s passive theology and doctrine of two kingdoms lead to quiet resignation in earthly matters. Luther advises shunning politics and avoiding political confrontation. In contrast, Weber held that Calvin’s (...) theology of awe and his doctrine of predestination lead to active political stances and even imply a duty to resist tyranny. However, Weber rejects both Luther’s and Calvin’s political stances because both believed in a divinely ordered world and held that the consequences of their actions were ultimately left to God. Weber contends that only those people who have the proper understanding of the nature of power and have a real appreciation for the ‘diabolic’ nature of politics are suitable to be political actors. Thus, Weber insists that only those people who will take responsibility for their own political actions have the right to ‘stick their hands in the wheels of history’. (shrink)

Writing about “self” as an autobiography became an elite device in the hands of many Indian women post independence, who wished to write about their lives and exerted strenuously to break the restrictions imposed on them within the “four-walled peripheries” to construct their own identity and exhibit their individuality in various fields such as sports, business, film industry, defense, and in various other professions. They assertively voiced in the form of writing their life narratives to discard the burden of patriarchal (...) dominance where with a prevalent sense of gender discrimination, they are considered feeble, inept, or subjugated. This article explores and cognizes the course of an inspirational and tear-jerking narrative, A Life Apart, crafted by a well-off industrialist and writer, Prabha Khaitan who flouted her community codes and stated against injustices and hypocrisies prevalent in the male-dominated society. It analyses how Prabha footsteps the arduous trail between the passion for love, work, and independence and the pull of traditions and family restrictions to be her own woman creating her own identity. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

본고에서는『역경』의 점술어로서 卦爻辭에 어떻게 접근할 것인가 하는 문제의식을 지닌다. 전통적으로『주역』을 역사책의 일종으로 보는 시각이 있어 왔다. 이러한 시각은 卦爻辭의 義理的 해석과 관련이 있다. 괘효사는 64괘의 卦象의 법칙과 卦名의 취지 하에 占筮의 결과를 서술한 언어이다. 역사의 시각에서 보자면, 괘효사는 주나라의 특수한 상황이나 정세를 상징적으로 함축한 서사의 특수한 형태이다. 이러한 특수한 형태의 역학은 서사의 방법을 지닌다. 서사의 방법은 괘효사의 의리적 해석을 통해 역사적 사건이나 상황의 단편들을 역사의 시공간적 이야기로 풀어가는 것이다. 이는 易學과 史學의 특수한 관계에 착안하여 故事와 史事의 내재적 관계를 밝히는 작업이다. (...) 이러한 성격을 서사주의적 역학이라고 부를 수 있다. 故事가 역사적 사건이나 인물을 서사적 이야기의 형식을 통해 괘효사를 해석하는 영역에 해당한다면 史事는 고사를 바탕으로 하여 역사의 진실성이나 사실성을 밝히는 영역에 해당한다. 특히 후자의 경우에 역사적 사건들로부터 현실사회의 가치관을 모색하고 역사적 정신과 교훈을 도출하고자 한다. 여기에는 역사의 자료에 관한 사실판단과 가치판단의 관계를 설정하는 것이 중요하다. 즉 역사적 사건들 안에서 사실판단으로부터 가치판단을 끌어내고, 역사정신의 강령을 찾아내며, 더 나아가 교화성, 계도성, 계몽성 등과 같은 역사적 교훈을 도출하여 역사정신의 귀감으로 삼는 것이다. 따라서 서사주의적 역학은 괘효사에 접근하는 새로운 방법론으로서, 占筮의 한계를 넘어서 삶의 결실이나 지혜를 터득하고자 하는 義理易學의 분야에 속하며 현대적 의미에서 역사콘텐츠의 일환이 될 수 있다. (shrink)

ABSTRACTThe role of resistance in the politics of modern representative democracies is historically contested, and remains far from clear. This article seeks to explore historical thinking on this subject through a discussion of what Benjamin Constant and Alexis de Tocqueville had to say about resistance and its relationship to ‘representative government’ and democracy. Neither thinker is usually seen as a significant contributor to ‘resistance theory’ as this category is conventionally understood. But, in addition to their more familiar preoccupations with securing (...) limitations on the exercise of political authority and averting majority tyranny, both thinkers wrote extensively on the nature and meanings of resistance in ‘representative governments’ or democratic societies. Both thinkers are examined in the context of revolutionary and Napoleonic discussions about the legitimacy of resistance or ‘right to resist’ oppression, and against eighteenth-century discussions of the ‘spirit of resistance’ since Montesquieu. The article notes conceptual distinctions between resistance, revolution and insurrection in the period, and addresses the broader question of the extent to which early nineteenth-century French liberals sought to ‘institutionalise’ principles of resistance within modern constitutional frameworks. (shrink)

How is the memory of traumatic events, such as genocide and torture, inscribed within human bodies? In this book, Paul Connerton discusses social and cultural memory by looking at the role of mourning in the production of histories and the reticence of silence across many different cultures. In particular he looks at how memory is conveyed in gesture, bodily posture, speech and the senses – and how bodily memory, in turn, becomes manifested in cultural objects such as tattoos, letters, buildings (...) and public spaces. It is argued that memory is more cultural and collective than it is individual. This book will appeal to researchers and students in anthropology, linguistic anthropology, sociology, social psychology and philosophy. (shrink)

In comparison to other art forms, dance remains underrepresented in the medical humanities, especially within the academic medical setting. Several factors, including perceived lack of applicability to patient care, contribute to this pattern. This paper contends that, to the contrary, learners across the medical education spectrum stand to gain much from engaging with the movement arts, including improvement of clinically-relevant skills such as physical self-awareness, observation, communication, and mindfulness. This paper makes the case for the nascent subdiscipline of Movement and (...) Medicine, developed by the authors and piloted for inclusion in medical humanities curricula within a medical education context. Movement and Medicine employs a dance-inspired pedagogy to a) promote awareness of personal movement and embodiment tendencies and b) harness that awareness to gain more profound, sensory insight into the embodied experiences of others—experiences of health, illness, or otherwise. This work outlines the research, rationale, and philosophy behind Movement and Medicine; concretely defines the subdiscipline and situates it within the medical humanities landscape; proposes practical approaches to engaging with and applying this material; and describes a Movement and Medicine course developed for one American medical school. (shrink)