Emotional Minds

The thoroughly contemporary question of the relationship between emotion and reason was debated with such complexity by the philosophers of the 17th century that their concepts remain a source of inspiration for today`s research about the emotionality of the mind. The analyses of the works of Descartes, Spinoza, Leibniz, and many other thinkers collected in this volume offer new insights into the diversity and significance of philosophical reflections about emotions during the early modern era. A focus is placed on affective components in learning processes and the boundaries between emotions and reason

Secular Bodies, Affects and Emotions

This book is available as open access through the Bloomsbury Open Access programme and is available on bloomsburycollections.com Taking its cue from the study of ‘lived religion’, Secular Bodies, Affects and Emotions shows how the idea of a secular public is equally marked by a display and cultivation of affect and emotions. Whereas it is widely agreed that religion is often saturated by emotion, the secular is usually treated as a neutral background serving as the domain of public, rational deliberation. This book demonstrates that secularity and secularism are also upheld by bodily practices and emotional attachments. Drawing on empirical case studies, this is the first book to ask and explore whether a secular body exists. Building on the work of Talal Asad, the book argues that the secular is not an absence of religion, but a positive entity that comes about through its co-constitutive relationship with religion. And, once we attune ourselves to recognizing its operations as grammar which structures social practice, writing an anthropology of the secular could become a new possibility

Secular Bodies, Affects and Emotions

This book is available as open access through the Bloomsbury Open Access programme and is available on bloomsburycollections.com Taking its cue from the study of ‘lived religion’, Secular Bodies, Affects and Emotions shows how the idea of a secular public is equally marked by a display and cultivation of affect and emotions. Whereas it is widely agreed that religion is often saturated by emotion, the secular is usually treated as a neutral background serving as the domain of public, rational deliberation. This book demonstrates that secularity and secularism are also upheld by bodily practices and emotional attachments. Drawing on empirical case studies, this is the first book to ask and explore whether a secular body exists. Building on the work of Talal Asad, the book argues that the secular is not an absence of religion, but a positive entity that comes about through its co-constitutive relationship with religion. And, once we attune ourselves to recognizing its operations as grammar which structures social practice, writing an anthropology of the secular could become a new possibility

From <i>Wessex Poems</i> to <i>Time's Laughingstocks</i> : An eco-critical approach to the poetry of Thomas Hardy

The aim of this thesis is to re-evaluate the poetry of Thomas Hardy from an ecocritical perspective, and in so doing, show how and in what ways Hardy's poetic oeuvre represents a revealing response to the environment, and an important and still relevant comment on humankind's relationship to it. As the Introduction explains in more detail, the thesis concentrates on the verse drama and verse collections published between 1898 and 1909. However, Chapter 1 opens with an eco-critical analysis of Hardy's earliest surviving poem, 'Domicilium', written 1857-60; the Chapter develops into a discussion of the origins of eco-criticism as a theoretical approach with a political edge. Chapter 2 discusses the complex Victorian concept of 'Nature', which shaped Hardy's own response to the environment. Chapter 3 engages with Hardy's career as a novel writer, and notes the way in which it informs his later poetry. Chapter 4 extends the eco-critical analysis to Hardy's poetry, focusing on Wessex Poems, his first verse collection. Although short, the collection shows how Hardy was already shaping his own poetic sense of the natural world. This theme is developed in Chapter 5, on Poems of the Past and Present, a collection notable for a series of poems with a bio-centric focus on the natural world in general and bird life in particular. Chapter 6 deals with The Dynasts, a retelling of the Napoleonic Wars through which Hardy dramatized his belief that all life on earth is connected by the workings of the 'Immanent Will'. Chapter 7 discusses Time's Laughingstocks, Hardy's bleakest reading of the human condition. The Conclusion analyses another individual poem, 'The Convergence of the Twain', written following the loss of the Titanic in 1912, and summarises Hardy's distinctive contribution to our emerging sense of what might constitute a meaningful 'eco-poetic'

The Politics of Virtue: Post-liberalism and the Human Future

Contemporary politics is dominated by a liberal creed that champions ‘negative liberty’ and individual happiness. This creed undergirds positions on both the right and the left – free-market capitalism, state bureaucracy and individualism in social life. The triumph of liberalism has had the effect of subordinating human association and the common good to narrow self-interest and short-term utility. By contrast, post-liberalism promotes individual fulfilment and mutual flourishing based on shared goals that have more substantive content than the formal abstractions of liberal law and contract, and yet are also adaptable to different cultural and local traditions. The book apply this analysis to the economy, politics, culture, and international affairs. In each case, having diagnosed the crisis of liberalism, it proposes post-liberal alternatives, notably new concepts and fresh policy ideas. The book demonstrates that, amid the current crisis, post-liberalism is a programme that could define a new politics of virtue and the common good

Proceedings of the 21st International Congress of Aesthetics, Possible Worlds of Contemporary Aesthetics Aesthetics Between History, Geography and Media

The Faculty of Architecture, University of Belgrade and the Society for Aesthetics of Architecture and Visual Arts of Serbia (DEAVUS) are proud to be able to organize the 21st ICA Congress on “Possible Worlds of Contemporary Aesthetics: Aesthetics Between History, Geography and Media”. We are proud to announce that we received over 500 submissions from 56 countries, which makes this Congress the greatest gathering of aestheticians in this region in the last 40 years. The ICA 2019 Belgrade aims to map out contemporary aesthetics practices in a vivid dialogue of aestheticians, philosophers, art theorists, architecture theorists, culture theorists, media theorists, artists, media entrepreneurs, architects, cultural activists and researchers in the fields of humanities and social sciences. More precisely, the goal is to map the possible worlds of contemporary aesthetics in Europe, Asia, North and South America, Africa and Australia. The idea is to show, interpret and map the unity and diverseness in aesthetic thought, expression, research, and philosophies on our shared planet. Our goal is to promote a dialogue concerning aesthetics in those parts of the world that have not been involved with the work of the International Association for Aesthetics to this day. Global dialogue, understanding and cooperation are what we aim to achieve. That said, the 21st ICA is the first Congress to highlight the aesthetic issues of marginalised regions that have not been fully involved in the work of the IAA. This will be accomplished, among others, via thematic round tables discussing contemporary aesthetics in East Africa and South America. Today, aesthetics is recognized as an important philosophical, theoretical and even scientific discipline that aims at interpreting the complexity of phenomena in our contemporary world. People rather talk about possible worlds or possible aesthetic regimes rather than a unique and consistent philosophical, scientific or theoretical discipline