Wandering in Woods: The Natural Place for the Play

Keyword(s):  
Author(s):  
Jan Westerhoff

A natural place of retreat once the reality of the mind-independent world has been challenged is that of the certainty of our inner world, a world which, we assume, is perfectly transparent to us and over which we have complete control, which provides a sharp contrast with an external world of which we have limited knowledge, and which frequently resists our attempts to influence it. The second chapter considers a set of reasons against the existence of this kind of internal world. I consider arguments critical of introspective certainty and query the existence of a substantial self that acts as a central unifier of our mental life. The chapter concludes that a foundation in the internal world remains elusive: our introspective capacities do not give us any more of a secure grasp of an internal world than our five senses perceiving the external world.


Author(s):  
Robert Kanigel

The essay is a genre-buster. Nonfiction genres—article, book review, memoir, news report—form a kind of taxonomy, like that a biologist imposes on the animal kingdom, or an astronomer on celestial objects. Yet the essay is a genre that subverts the idea of genre. It's not news. It bears a personal stamp, demanding something of the writer's insights, experiences, or idiosyncratic take. But once past these slim criteria, to call it “essay” says precious little about it. The science essay can be formal, even stately, as in Science editor-in-chief Donald Kennedy's long, sustained argument on climate change, originally presented as a lecture. It can be amusing, as in Alan Lightman's reminiscence of how a failed college electronics project made him, a budding physicist, an ex-experimentalist. It can suffocate with language, as in Richard Selzer's sense-rich explorations of anatomy in “Mortal Lessons: Notes on the Art of Surgery” (1976). . . . I sing of skin, layered fine as baklava, whose colors shame the dawn, at once the scabbard upon which is writ our only signature, and the instrument by which we are thrilled, protected, and kept constant in our natural place. . . . It can deal with life and death, the cosmos and infinity. Or it can be a slight thing, as in an elegy for the slide rule that I wrote around the time the pocket calculator was supplanting it: . . . Long nights spent working physics and chemistry problems would reveal each rule's mechanical idiosyncrasies, the points in its travel where the slide slipped smoothly and those where it snagged. No two rules were alike. Borrow a friend's—same brand, same model, perhaps purchased minutes apart at the student bookstore—and you'd feel vaguely ill at ease. It wasn't yours: The rough spots were different. . . . The science essay can be spartan and simple. Or it can delightfully digress, as Stephen Jay Gould's so often did. “To the undiscerning eye,” Gould wrote once, barnacles are “as boring as rivets.” . . . This is largely attributable to the erroneous impression that they don't go anywhere and don't do anything, ever. The truth of the matter is that they don't go anywhere and don't do anything merely sometimes—and that, other times, barnacle life is punctuated with adventurous travel, phantasmagorical transformations, valiant struggles, fateful decisions, and eating. . . .


2017 ◽  
Vol 209 ◽  
pp. 415-422 ◽  
Author(s):  
Rebecca M. Niemiec ◽  
Nicole M. Ardoin ◽  
Candace B. Wharton ◽  
Frances Kinslow Brewer

Archaeologia ◽  
1867 ◽  
Vol 41 (1) ◽  
pp. 151-186
Author(s):  
S. R. Gardiner

I have the honour to lay hefore the Society of Antiquaries copies and translations of some original documents from the archives of Simancas and Venice, relating to the passage of English history which formed the subject of a communication from Mr. Spedding on the 1st of March of the present year, and in doing so I can only regret that they were not before Mr. Spedding at the time when he was drawing up his Paper. In that case they would not merely have been in the hands of one who was most capable of making the best use of them, but they would have fallen into their natural place in the narrative which he prepared. He would have found in them the strongest confirmation of many of his arguments; but, amongst the new facts which would have thus been at his service, he would not have encountered one to necessitate the withdrawal or even the modification of a single statement.


1911 ◽  
Vol 43 (4) ◽  
pp. 979-1009
Author(s):  
A. Berriedale Keith

The chief cause of the undoubted monotony of the Ṛgveda is, of course, its essentially sacerdotal character. In the case of the vast majority of the hymns there can be, and has been, no doubt as to their purpose: they are praises of the gods who are worshipped in the ritual, and the native commentator, whose work, with all its defects, has done much to render the study of the Ṛgveda fruitful, provides us with references to the passages in the Sūtra where the ritual use of the verses is laid down. It is true that we cannot believe that the later ritual really gives us an accurate idea of the employment of the hymns which make up the Saṃhitā: without postulating any very violent change of practice, we can yet readily feel that the ritual has deviated from the form in which it must have appeared when the Saṃhitā was brought into being, but at any rate it is certain that there was a ritual, and that the hymns normally found a natural place therein. All the more interest attaches, therefore, to the comparatively small number of hymns for which Sāyaṇa gives no technical ritual employment, and which have generally a dialogue form, or may legitimately be deemed to have that form. The Bṛhaddevatdā shows that the technical term for such hymns was Saṃvāda, but there seems no doubt that they could also be included in the more general term Itihāsa and perhaps Ākhyāna.


1979 ◽  
Vol 10 (3) ◽  
pp. 357-376 ◽  
Author(s):  
Hilliard Aronovitch

“Marxists,” Eugene Kamenka has written, “have failed to develop an original or comparatively coherent view of ethics that can be ranked as a type of ethical theory finding its natural place beside utilitarian ethics, ethical intuitionism, existentialist ethics, or even Greek ethics.” This judgment, that Marxism has no theory of ethics or no coherent one or that if it does have a coherent theory that theory is just a version of some type of ethical theory that is independent of Marxism, seems supported by various recent philosophical discussions of Marx or Marxism and morality. Thus, Marx himself has been taken to be everything from a moral skeptic or relativist to an ethical intuitionist to a utilitarian to a proponent of a quasi-Aristotelian morality based on a notion of the function of man.


1956 ◽  
Vol 30 (2) ◽  
pp. 206-210
Author(s):  
Robert R. Barr ◽  
Keyword(s):  

2003 ◽  
Vol 11 (3) ◽  
pp. 566-578 ◽  
Author(s):  

AbstractThis essay is about the effect of the Bible in the public arena. It explores the fate of biblical texts as they find themselves in the popular press. Secular newspapers are not the natural place to look for biblical citations but now and then they make appearances either to support or subvert issues ranging from asylumseekers to the use of corporal punishment for children. At a time when biblical allusions and imagery have all but evaporated from the Western consciousness, the intermittent showing up of sacred texts in the secular print media is a sign that the scriptures still have some hermeneutical hold. The essay looks at four areas—international conflict, sexual orientation, law and order and bringing-up children—where biblical texts are being summoned either to endorse or to repudiate. The essay raises hermeneutical issues such as how biblical texts are used in print media, the nature of the texts employed, the interface between popular and professional reading, the role of the common reader as a biblical commentator, and concludes with an examination of the standing and sway of the Bible as it moves outside its own natural habitat.


2010 ◽  
Vol 37 (102) ◽  
pp. 199
Author(s):  
Paulo César Barros

A colegialidade episcopal constitui um dos mais importantes temas eclesiológicos do Concílio Vaticano II. Com o intuito de fazer contrapeso ao ensinamento do Concílio Vaticano I sobre o ministério petrino, os Padres conciliares, no Vaticano II, acentuaram o valor no episcopado e explicitaram a forma colegial como aquela própria do governo eclesiástico. É de se lamentar, contudo, que os caminhos abertos pelo Vaticano II em termos de colegialidade episcopal não tenham sido ainda trilhados, o que traria frutos para a vida eclesial como um todo, e para o progresso do ecumenismo em particular. Já passados quarenta anos da conclusão do Vaticano II, as Conferências Episcopais não gozam da autonomia que mereceriam enquanto lugar natural de se praticar a colegialidade, e o Sínodo dos Bispos, por seu turno, não se tem mostrado como instrumento apto a promover uma maior comunhão entre os prelados e, conseqüentemente, entre as Igrejas locais.ABSTRACT: Episcopal collegiality constitutes one of the most important ecclesiological themes of Vatican II. In order to counterbalance Vatican I teachings on the Petrine ministry, during the Vatican II the conciliar Fathers emphasized the camvalue of the episcopacy and the collegiality as the way of ecclesiastical government. It is regrettable, however, that the ways opened by the Vatican II in terms of Episcopal collegiality have not been trod yet. This would have bore fruits to the ecclesial life as a whole, and to the progress of ecumenism in particular. It has been forty years since the Vatican II conclusion and the Episcopal Conferences do not enjoy the autonomy they would deserve as natural place of practicing the collegiality. Similarly, the Synod of Bishops has not been working as an apt instrument to promote a greater communion among the prelates and, consequently, among the local Churches. 


Problemos ◽  
2020 ◽  
pp. 58-68
Author(s):  
Jolanta Saldukaitytė

By distinguishing between space and place, the article situates and analyses the meaning of the closest place – home – in the philosophy of Emmanuel Levinas. The effort to encounter transcendence, to escape, to leave, to not be attached a particular place, and not to be driven by a nostalgia to return, is dominant in Levinas’s philosophy. This article shows that dwelling in a place, as settling in a home, also has a positive meaning for Levinas. This positive meaning comes, however, not from an ontological but from an ethical relationship with a place. The home is shown as chosen place, warm and human, as opposed to a given or natural place. On the one hand, the home is a necessary condition for security, but also the very condition of interiority and activity, of having the place in the world in contrast to thrownness. On the other hand, it is not a place where I is embodied and rooted in like a vegetable, but a place where I welcome the other.


Sign in / Sign up

Export Citation Format

Share Document