Crime and Expression

Author(s):  
Robert Guay

In this chapter I argue that the narrative of Crime and Punishment somewhat inadvertently functions as an extended commentary on the nature of agency. My claim, that is, is that each of Dostoevsky’s characters, including Raskolnikov at various points in time, represents a plausible approach to understanding the ways in which an agent relates to his deeds. Dostoevsky dramatizes these relations as ending in sometimes spectacular failures, with the result that narrative events become difficult to characterize in intentional terms. Raskolnikov, oddly, switches among all these forms of relationship, but does not arrive at a satisfactory connection to his actions until he is able to recognize himself in his deeds. The drama of Crime and Punishment thus functions as an argument for treating agency as expressive, and so a matter of realizing in the world deeds that are rationally responsive and adequate to one’s own understanding of them.

Author(s):  
Tal Ilan

The women of the New Testament were Jewish women, and for historians of the period their mention and status in the New Testament constitutes the missing link between the way women are portrayed in the Hebrew Bible and their changed status in rabbinic literature (Mishnah and Talmud). In this chapter, I examine how they fit into the Jewish concepts of womanhood. I examine various recognized categories that are relevant for gender research such as patriarchy, public and private space, law, politics, and religion. In each case I show how these affected Jewish women, and how the picture that emerges from the New Testament fits these categories.


Author(s):  
Yumiko Inukai

James contends that the rejection of conjunctive relations in experience leads Hume to the empirically groundless notion of discrete elements of experience, which James takes as the critical point that differentiates his empiricism from Hume’s. In this chapter, I argue that James is not right about this: Hume not only allows but employs experienced conjunctive relations in his explanations for the generation of our naturally held beliefs about the self and the world. There are indeed striking similarities between their accounts: they both use the relations of resemblance, temporal continuity, constancy, coherence, and regularity, and the self. Also, objects are constructed out of basic elements in their systems—pure experience and perceptions, respectively. Although collapsing the inner and outer worlds of the subject and object into one world (of pure experience for James and of perceptions for Hume) may seem unintuitive, this is exactly what allows them to preserve our ordinary sense of our experiences of objects.


2021 ◽  
pp. 119-134
Author(s):  
Li Xiaoyu ◽  
I.I. Evlampiev

This article deals with the controversial issue of F.M. Dostoevsky’s concept of “Higher Individuals.” The latter are people who rise above other people and have a special influence on society and on history. The authors argue that this concept is most clearly expressed in “The Diary of a Writer” (1876) as well as in the story “The Sentence”, along with Dostoevsky’s commentaries on this story. By means of a detailed analysis of Raskolnikov’s “theory” within the novel “Crime and Punishment”, it is demonstrated that only a superficial version of the concept of “higher individuals” is refuted in the heroes’ argumentations; at the same time, the novel’s characters – Marmeladov, his wife Katerina Ivanovna, and Raskolnikov – can be viewed as examples of different degrees in the personal accomplishment of this “higher personality” state. In conclusion, it is observed how a person must go through three stages of development in order to become a “higher character”: firstly, the experience of an existential crisis and the understanding of the lack of meaning in one’s life; secondly, the “rebellion” against the Creator of the world and its laws along with the rejection of the traditional church faith, whose rejection leads this person on the edge of suicide; thirdly, the acquisition of a new faith, first of all, a faith in one’s immortality, which happens in an unusual, unorthodox form, as is well demonstrated by the character of Svidrigailov in Dostoevsky’s novel. According to Dostoevsky’s doctrine, the meaning ofimmortality lies in the continuation of a person’s existence in a new form in the earthly world or in a “parallel” world similar to the earthly one, and not in the ideal Kingdom of Heaven, as the church claims. Finally, the authors maintain that the process of a character’s transformation into a “higher individual” was consistently and fully described by Dostoevsky in the stories of Raskolnikov and Ivan Karamazov.


Author(s):  
Jessica Marie Falcone

In the Introduction, I introduce the controversy that ensues between FPMT and the villagers of Kushinagar, India, due to the plan to build the biggest statue in the world: the Maitreya Project’s Maitreya statue. Beginning with a narration of the ethnographer’s first encounter with the anti-Maitreya Project resistance movement, this chapter introduces the object of my study, my methodology, as well as some of the framing narratives of the book: futurity, heritage, and advocacy. Also, in this chapter, I briefly summarize the chapters to come.


Author(s):  
Harry Sanabria

Dangerous Harvest, the title of this volume, is an especially appropriate metaphor with which to begin to discuss and understand the ongoing, protracted, and increasingly violent struggle over coca in Bolivia—the third most-important coca leaf–producing country in the world (BINM 1998: 65). Such a metaphor—which suggests the reaping of a product that is potentially precarious, menacing, ominous, and even deadly—points to the fact not only that coca is an inherently conflict-ridden arena or social space but also that the most enduring and significant upshot of the current drive against coca, what is being “harvested” by recent counternarcotics efforts, is the potential for long-term structural instability and conflict in Bolivian society. In this chapter I pay special attention to this struggle over coca in Bolivia, particularly from the late 1980s to the early part of 2000. I will argue that the contest over coca in Bolivia reflects and embodies numerous and inherently conflictive claims and counterclaims (social, political, economic, and ideological) by different segments of Bolivian society, many of which entail fundamental questions about legitimacy, hegemony, and challenges to the exercise of power by elites and state elites. That is, to view the coca conflict as essentially one between “evil” or “criminal” coca growers and traffickers, on the one hand, and enlightened, law-abiding authorities and citizens, on the other—precisely the criminal justice perspective that ideologically informs, guides, and justifies current anticoca policy by U.S. and U.S.-funded counternarcotics agencies and programs—is not only not enlightening but also fundamentally counterproductive in that it fails to provide the necessary insights with which to grapple with and arrive at a just solution to some of the most important roots of the current coca strife in Bolivia. I will also try to understand and explain the seemingly successful coca eradication efforts in the late 1990s and first half of the year 2000, as well as how and why resistance to these efforts by coca cultivators in the Chapare appear to have been particularly ineffective in recent years.


Author(s):  
Jonardon Ganeri

In this chapter I explore the relationship between Fernando Pessoa and Buddhism. I first introduce the brilliant French philosopher Simone Weil (1909–43), a contemporary of Pessoa but someone of whom he certainly had never heard. One way to read her remarks is as directed against the positional use of ‘I’, against the deployment in thought and speech of a positional conception of self. One should abandon forms of self-consciousness that are grounded in one’s thinking of oneself as the one at the centre of a landscape of sensation. For Weil, it is precisely such contact with reality as attention makes possible which holds the uncentred mind together, preventing its content being ‘a phantasmagoric fluttering with no centre or sense’. The uncentred mind would thus be a sort of conformal and aperspectival map of reality, standing in correspondence with the world without any privileged perspectival point. With these distinctions in mind, we say more of the mind of Alberto Caeiro, and address the question whether he is a Buddhist heteronym.


Author(s):  
Daniel M. Brandon

Professional organizations that have developed around the world to foster the project management discipline (Morris, 2001) have recognized that a distinct skill set is necessary to ensure successful project managers, and these organizations are devoted to assisting their members develop, improve, and keep these skills current (Boyatzis, 1982; Caupin, Knopfel, & Morris, 1998). In this chapter, I discuss the methods, techniques, and standards that these organizations have formalized.


2021 ◽  
pp. 76-94
Author(s):  
Briana Toole

Our ability to dismantle white supremacy is compromised by the fact that we do not fully appreciate what, precisely, white supremacy is. In this chapter, I suggest understanding white supremacy as an epistemological system—an epistemic frame that serves as the foundation for how we understand and interact with the world. The difficulty in dismantling an epistemological system lies in its resilience—a system’s capacity to resist change to its underlying structure while, at the same time, offering the appearance of large-scale reform. Using white supremacy as a case study, here I explore what features enable this resilience. An analysis of white supremacy that presents it as more than a tool of social and political oppression, but as an epistemic system that makes this oppression possible, allows us to better understand, and eventually overthrow, such systems.


Author(s):  
Timothy Fowler ◽  
Timothy Fowler

In this chapter, I consider the extent to which my account supports equality of opportunity, understood roughly in the Rawlsian sense known as FEO (Fair Equality of Opportunity). FEO seems inconsistent with the priority view defended in Section 2. However, I argue there are powerful reasons of justice to think that justice requires limiting the ability of parents to pass on economic advantages to their children. I show an argument for equalising opportunity flows from my account of children’s wellbeing. I argue that children’s social relations with one another are dependent upon FEO, and in particular that children interact with the world as agents. This means that their lives take the shape they do because of their own actions and abilities.


1990 ◽  
Vol 134 ◽  
pp. 3-6

Our forecasts, like those of the Treasury published in the Autumn Statement, are based on the assumption that oil prices will fall back next year, as the crisis in the Gulf is resolved. We describe briefly below what might be the consequences, for the world economy and for Britain, if oil prices were to be $45 a barrel for the foreseeable future, as might happen as a result of a long war.In Chapter I our main forecasts assume the continuation of existing economic policies, which we interpret as being consistent with a gradual move towards economic and monetary union. In Chapter III we consider some of the alternative policy options which might be considered if the Labour Party wins the next election.


Sign in / Sign up

Export Citation Format

Share Document