The slave route from Africa to the Americas is as old as the contact between Europe and the New World itself, and the slave route across the Sahara is older still. Hence to describe the lives of ordinary people in western Africa during the era of slavery would require an examination of the whole of African history over the past five hundred years and more. And in Africa, as in Europe and the Americas, there was tremendous change over this period (...) and extensive variation at any point in time. Life in 1807, when Britain and the United States outlawed the slave trade, was considerably different than in 1492, when Columbus first sailed to the Caribbean. Hence to give an impression of how people in Africa lived during the era of transatlantic slavery is also to understand how the lives of people changed over the course of the slave trade. In 1492, a coup d’état brought a Muslim ruler, Askia Muhammad, to the throne of the great empire of Songhay, and for the next hundred years, Songhay ruled much of West Africa. As empires have always done, Songhay's influence extended to areas beyond its military control. At this time, the slavery of Africans in the Americas was in its infancy. Yet, in 1593, a military invasion from Morocco across the Sahara destroyed Songhay, and much of the internal cohesion of western Africa came to an end, precisely when transatlantic slavery emerged as the principal means of exploiting the agricultural and mineral wealth of the Americas. The lives of ordinary people changed because of this monumental collapse of Songhay. Similarly, the changes imposed by European abolition of the slave trade after 1807, although confusing and often delayed in their impact, were also monumental. Hence the first task in considering how people lived during the slavery era is to identify the differences over time that affected both people who were forced, through slavery, to cross the Atlantic and those who remained behind in Africa. Africa in 1492 or 1593 was not the same as in 1807, any more than Europe and America were. (shrink)

Paul E. Griffiths argues that most research on the emotions has been as misguided as Aristotelian efforts to study "superlunary objects" - objects...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Tragic Vision of African American ReligionPaul E. CapetzThe Tragic Vision of African American Religion Matthew V. Johnson New York, N.Y.: Palgrave Macmillan, 2010. 189 pp. $75.00Matthew Johnson’s profound book The Tragic Vision of African American Religion sheds new light upon the distinctive nature of African American religion. Adequate interpretation of this topic requires understanding the traumas inflicted upon Africans sold into slavery, their existential predicaments before and (...) after emancipation, and the ongoing plight of their descendants whose psyches have been indelibly scarred by this traumatic history. Johnson avails himself of the resources of philosophical theology, psychoanalytic theory, and literary criticism to argue his thesis that African American religion expresses a tragic vision of reality. Besides providing an illuminating analysis of the traumatic experience underlying this religious vision, Johnson presents a compelling constructive proposal as to the broader implications of his thesis for Christian theology at large.As a student of David Tracy and Langdon Gilkey, Johnson sees the necessity for rigorous philosophical reflection in theology. Because the spirituality of the black church stands in some real tension with the traditional theological categories inherited from Europe, Johnson proceeds with “a phenomenological orientation grounded in a philosophical hermeneutical approach” that allows him to excavate the traumatic experiences informing this spirituality (4). He skillfully uses the concepts of mourning, loss, longing, and desire developed in psychoanalytical theory to probe the significance of trauma for grasping the dynamics of African American spirituality. He engages literary criticism and argues convincingly for a distinction between “tragedy” as a literary genre and the tragic vision it articulates. Indeed, the tragic vision is prior to tragedy. The tragic is not the encounter with meaninglessness per se but “the always already aesthetic representation of the encounter, which preserves its terrible truth in a transfigured vision of reality” (6). This vision affirms life while facilitating “the recognition and embrace of the darker, more fundamental truths of life” (7).Cognizant that other theologians have declared the incompatibility of Christian faith with a tragic vision of reality, Johnson believes otherwise. He insists that the tragic is fundamental to human experience as such, although it is frequently evaded by strategies of foreclosure—including those of Christian theology—that falsify the experience. Yet the distinctive thing about the black religious experience is the way African Americans made the Christian faith [End Page 215] their own by transforming it at a deep spiritual level through their tragic vision. Mildly critical of previous formulations of black theology, Johnson contends that this involved much more than the affirmation that God cares about the sociopolitical liberation of oppressed people. The Christian tragic vision of the black experience offers the possibility of a new basis for “theology in an African American key” (6). Since he understands himself primarily as a Christian theologian, however, Johnson addresses an audience consisting of more than fellow black theologians. He rightly highlights a profound truth that white theologians have largely failed to grasp: the contribution of the black church “transcends the confines of African American culture to speak meaningfully to a Christian faith struggling to remain viable in a meaningful way” (10).James Cone once issued this challenge: “Why don’t white theologians make racism their issue?” White theologians who ponder Johnson’s book will begin to understand the full import of this challenge: by opening ourselves unreservedly to the pain of our black sisters and brothers, we may discover anew the meaning of that genuine humanity to which the gospel summons all people. A theological reformulation of Christian faith as tragic in the light of the traumas of the black experience could occasion a much needed reformation of the white churches in America.Paul E. CapetzUnited Theological Seminary of the Twin CitiesCopyright © 2012 The Society of Christian Ethics... (shrink)

Alpine climbing in the US has increased in popularity since the 1970s and despite the high objective risk involved it has continued to find new devotees. For professionals involved in this sport, the risks are encountered through near‐death experiences and the real deaths of close friends. This essay uses interviews with climbers in the state of Washington, discussing their experiences with death, and uses written accounts. First, I discuss the many risks involved in climbing and how these risks are perceived (...) and accepted by climbers. Next, 1 look at the immediate reaction to alpine deaths, and finally, to the long term effects on the lives and climbing practices of this group. Despite repeated confrontations with death, all informants continue exposing themselves to these risks. Every year more and more acquaintances die while the ideas and values that these climbers hold allow them to resist the fear of their own death and continue to climb. Keywords: death, risk‐taking, sports. (shrink)

The Contradictions of Jazz examines four pairs of opposites in jazz-freedom and responsibility, creativity and tradition, individualism and interconnectedness, and assertion and openness-and explores their position and presence in jazz to create a humanistic and existential view of the genre.

The writings of al-Ghazālī give the distinct impression that he was highly concerned with the threat the Ismailis and their doctrines posed. By his own admission, he wrote six separate treatises to refute and condemn them, most importantly his Faḍāʾiḥ al-bāṭiniyya, which he composed in the year 488h in the months prior to his renunciation of government service and departure from Baghdad. His attack focused on the doctrine known as taʿlīm, with its insistence on the unrivaled absolute authority of a (...) single infallible Imam. He had in mind the Alamut teaching by Ḥasan-i Ṣabbāḥ of a doctrine then widely advocated in the Abbasid–Seljuk East. Significantly, there is no sign of this term used in this manner in the western Fatimid domains either earlier or later. However, our knowledge of events in the career of Ḥasan and of his teachings come from much later sources and are in part legendary at best. Although the doctrine of taʿlīm was certainly implicit in Ismaili works long before, in this particular work al-Ghazālī directed his attentions squarely against a new teaching he encountered personally in his own time and place. But we know it otherwise primarily from accounts recorded much later, in particular al-Shahrastānī’s al-Milal wa-l-niḥal. (shrink)

The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...) natural philosophy, psychology, metaphysics, and theology, in addition to didactic fables. Epistles 32 to 36 comprise the first five treatises in the third division of the Rasa'il, on the sciences of the soul and intellect. Combining Islamic revelation with Hellenistic philosophy, the Ikhwan delineate herein their metaphysical system. Epistles 32 and 33 present adaptations of the Pythagorean doctrines, and of Neo-Platonist leitmotifs, whereby a numerical analogy is applied to the unique and transcendent God, or the One, from whom all existence emanates. Epistle 34 takes up the pervasive theme of the correspondence between microcosm and macrocosm, situating the human being as the central link between the celestial and terrestrial realms. In Epistle 35, we find an explanation of the intellectual faculties of the individual human soul, whose ultimate aim is ascension to the timeless reality of pure intellect. Finally, Epistle 36 presents itself as the astrological epistle par excellence of the Rasa'il; from the coming-to-be of worms, to the emergence of religions and empires, nothing in the sub-lunar sphere escapes the determining influence of the celestial cycles. (shrink)

Several authors have argued that causes differ in the degree to which they are ‘specific’ to their effects. Woodward has used this idea to enrich his influential interventionist theory of causal explanation. Here we propose a way to measure causal specificity using tools from information theory. We show that the specificity of a causal variable is not well-defined without a probability distribution over the states of that variable. We demonstrate the tractability and interest of our proposed measure by measuring the (...) specificity of coding DNA and other factors in a simple model of the production of mRNA. (shrink)

This innovative volume presents an account of Nietzsche's claims about noble, life-affirming ways of life, analyzes the source of such claims, and explores the political vision that springs from them. The result is an illuminating discussion of how through his philosophical confrontation with modernity Nietzsche aims to move his readers toward a noble embrace of life.

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.