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This Element examines how the Western philosophical-theological tradition between Plato and Aquinas understands the relation between God and being. It gives a historical survey of the two major positions in the period: (a) that the divine first principle is 'beyond being' (e.g. Plato, Plotinus, and Pseudo-Dionysius), and (b) that the first principle is 'being itself' (e.g. Augustine, Avicenna, and Aquinas). The Element argues that we can recognise in the two traditions, despite their apparent contradiction, complementary approaches to a shared project of inquiry into transcendence.
The guitar has been an integral part of popular music and mainstream culture for many decades and in many places of the world. This Element examines the development and current state of virtuosic rock guitar in terms of playing, technology, and culture. Supported by technological advances such as extended-range guitars, virtuosos in the twenty-first century are exploring ways to expand standard playing techniques in a climate where ever-higher levels of perfection are expected. As musician-entrepreneurs, contemporary rock guitar virtuosos record, produce, and market their music themselves; operate equipment companies; and sell merchandise, tablature, and lessons online. For their social media channels, they regularly create videos and interact with their followers while having to balance building their tribe and finding the time to develop their craft to stay competitive. For a virtuoso, working situations have changed considerably since the last century; the aloof rock star has been replaced by the approachable virtuoso-guitarist-composerinnovator-producer-promoter-YouTuber-teacher-entrepreneur.
This Element presents new cultural, social, and economic perspectives on the eighteenth-century London masquerade through an in-depth analysis of the classic domino costume. Constructing the object biography of the domino through material, visual, and written sources will bring together various experiences of the masquerade and expand the existing geographical, chronological, and socio-economic scope of the entertainment beyond the masquerade event itself. This Element will examine the domino's physical and figurative movements from the masquerade warehouse, through eighteenth-century fashionable society, and into print and visual culture. It will draw upon masquerade warehouse records, newspapers, manuscripts, prints, and physical objects to establish a comprehensive understanding of the domino and how it reflected contemporary experiences of the real and imagined masquerade. Analysing the domino through interdisciplinary methodologies illustrates the impact material and visual sources can have on reshaping existing scholarship.
The preeminent example of monotheism, the God of the Hebrew Bible, is the end product of a long process. The world from which this literature emerged was polytheistic. The nature and arrangement of the literature diminishes polytheistic realities and enhances the effort to portray a single divine being. The development of this divine character through the course of a sustained narrative with a sequential plot aided the move toward monotheism by allowing for the placement of diverse, even conflicting, portrayals of the deity at distant points along the plot line. Through the sequence of events the divine character becomes more withdrawn from the sphere of human activity, more aged in appearance and behavior, and increasingly disembodied. All these characteristics lend themselves to the presentation of disparate narrative portrayals as a singular subject in this Element.
The surging wave of indigenous politics, rights of nature, and social movements acting with rocks, rivers, glaciers, and lakes has brought to light an ecology of nonlife. Its protagonists are 'earth-beings,' geobodies that question deep-seated Western notions of personhood. Mountains in the Andes, erratic boulders, a landfill in the Swiss Alps, the sacred stones of the Standing Rock Sioux Reservation, and the works of contemporary artists who have engaged with nonlife reveal the subjectivity of beings that are not sentient and alive as biological organisms.
This Element provides an overview of how the ancient thinkers (Anaxagoras, Plato and Aristotle) theorised about properties; such overview puts in relief the inquiries, problems and solutions they were pursuing while engaged in dialogue with each other. It examines alternative philosophical perspectives existing in antiquity concerning the explanation of property qualification, qualitative similarity, compositeness, and oneness. It further argues that although Plato was the first to conceptualise recurring universals, he did not reify them and did not admit them in his ontology; it was Aristotle who did, and developed his metaphysics around them. Aristotle, building on Plato's work, identified the metaphysical phenomenon of the instantiation of properties and developed an account for it. Finally, this Element outlines Aristotle's 'sophisticated' account of the oneness of a substance and argues that it was not hylomorphic.
This Element examines the semiotics of Sino-Muslim heritage literacy in a way that integrates its Perso-Arabic textual qualities with broader cultural semiotic forms. Using data from images of the linguistic landscape of Sino-Muslim life alongside interviews with Sino-Muslims about their heritage, the author examines how signs of 'Muslimness' are displayed and manipulated in both covert and overt means in different contexts. In so doing the author offers a 'semiotics of Muslimness' in China and considers how forms of language and materiality have the power to inspire meanings and identifications for Sino-Muslims and understanding of their heritage literacy. The author employs theoretical tools from linguistic anthropology and an understanding of semiotic assemblage to demonstrate how signifiers of Chinese Muslimness are invoked to substantiate heritage and Sino-Muslim identity constructions even when its expression must be covert, liminal, and unconventional.
In Translation as Creative-Critical Practice, Delphine Grass questions the separation between practice and theory in translation studies through her analysis of creative-critical translation experiments. Focusing on contemporary literary and artistic engagements with translation such as the autotheoretical translation memoir, performative translations and 'transtopian' literary and visual art works, this Element argues for a renewed engagement with translation theory from the point of view of translation as artistic and practice-based research capable of reframing translation theory. Exploring examples of translation as both a norm-breaking and world-making activity in the works of Kate Briggs, Ayesha Manazir Siddiqi, Noémie Grunenwald, Anne Carson, Charles Bernstein, Chantal Wright or Slavs and Tatars to name a few, this Element prompts us to reconsider the current place of translation practice in translation studies.
This Element presents and critically discusses video-mediated communication by combining theories and empirical methods of multimodal studies and translanguaging. Since Covid-19 gained momentum, video-based interactions have become more and more ingrained in private and public lives and to the point of being fully incorporated in a wide range of community practices in personal, work and educational environments. The meaning making of video communication results from the complex, situationally based and culturally influenced and interlaced components of different semiotic resources and practices. These include the use of speech, writing, translingual practices, gaze behaviour, proxemics and kinesics patterns, as well as forms of embodied interaction. The Element aims at unpacking these resources and at interpreting how they make meanings to improve and encourage active and responsible participation in the current digital scenarios.
This Element explores the relationship between phenomenology and mathematics. Its focus is the mathematical thought of Edmund Husserl, founder of phenomenology, but other phenomenologists and phenomenologically-oriented mathematicians, including Weyl, Becker, Gödel, and Rota, are also discussed. After outlining the basic notions of Husserl's phenomenology, the author traces Husserl's journey from his early mathematical studies. Phenomenology's core concepts, such as intention and intuition, each contributed to the emergence of a phenomenological approach to mathematics. This Element examines the phenomenological conceptions of natural number, the continuum, geometry, formal systems, and the applicability of mathematics. It also situates the phenomenological approach in relation to other schools in the philosophy of mathematics-logicism, formalism, intuitionism, Platonism, the French epistemological school, and the philosophy of mathematical practice.
The Element begins by claiming that Imre Lakatos (1922–74) in his famous paper 'Proofs and Refutations' (1963–64) was the first to introduce the historical approach to philosophy of mathematics. Section 2 gives a detailed analysis of Lakatos' ideas on the philosophy of mathematics. Lakatos died at the age of only 51, and at the time of this death had plans to continue his work on philosophy of mathematics which were never carried out. However, Lakatos' historical approach to philosophy of mathematics was taken up by other researchers in the field, and Sections 3 and 4 of the Element give an account of how they developed this approach. Then Section 5 gives an overview of what has been achieved so far by the historical approach to philosophy of mathematics and considers what its prospects for the future might be.
This Element shows that existing models of global slavery derived from sociology and modelled closely on antebellum American slavery being normative should be replaced a global slavery that is less American and more global. It argues that we can understand the global history of slavery if we connect it more closely to another important world institution – empires in ways that historicise the study of history as an institution with a history that changes over time and space. Moreover, we can learn from scholars of modern slavery and use more than we do the enormous proliferation of usable sources about the lives, experiences and thoughts of the enslaved, from ancient to modern times, to make these voices of the enslaved crucial drivers of how we conceptualise and describe the varied kinds of global slavery in world history. This title is also available as Open Access on Cambridge Core.
Religious believers are often commanded to love like God. On classical accounts, God seems a poor model for human beings: an immutable and impassable being seems incapable of the kind of episodic emotion (sympathy, empathy) that seems required for the best sorts of human love. Models more conducive to human love, on the other hand, are often rejected because they seem to limit God's power and glory. This Element looks first at God and then divine love within the Abrahamic traditions—Islam, Christianity and Judaism. It will then turn to love and the problem of hell, which is argued as primarily a problem for Christians. The author discusses the kind of love each tradition asks of humans and wonders, given recent work in the relevant cognitive and social sciences, if such love is even humanly possible. This title is also available as Open Access on Cambridge Core.
English fulfils important intra- and international functions in 21st century India. However, the country's size in terms of area, population, and linguistic diversity means that completely uniform developments in Indian English (IndE) are unlikely. Using sophisticated corpus-linguistic and statistical methods, this Element explores the unity and diversity of IndE by providing studies of selected lexical and morphosyntactic features that characterise Indian English(es) in the 21st century. The findings indicate a degree of incipient 'supralocalisation', i.e. a spread of features beyond their place of origin, cutting through the typological Indo-Aryan vs. Dravidian divide.
Mathematician and astronomer Eudoxus of Cnidus was a younger contemporary of Plato and an older contemporary of Aristotle, on both of whom he exerted some influence during his stays in Athens. This is perhaps most apparent with regard to his ethical doctrine that identifies the good as pleasure (hedonism). While Plato seems rather unsure how seriously to take this proposal, Aristotle provides the materials for reconstructing the battery of ingenious arguments that Eudoxus brought forward in its defence. Taken together in this Element, these arguments foreshadow almost everything that has been said in the Western tradition in favour of the positive value of pleasure, and, if taken aright, point in the direction of a hedonism that sets store by the cultivation of activities akin to those for which Eudoxus has been most renowned: mathematics and astronomy.
Young adult literature is often referred to as the originating source for film adaptations that turn into large transmedia storyworlds and franchises. This is, however, only one of the transmedia interactions involving young adult literature in modern culture. This Element unfolds these relations focusing on transmedia practices that bridge the dominant public discursive split between print based and digital media. Today print and digital products work together as well as independently in interconnected networks and these practices puncture ideas of a media hierarchy. Specifically, it is demonstrated how literature for young people take part in transmedia storytelling on a macro level but also in so-called cluster works that work as transmedia storytelling on a micro level.
Science and Religion have often intersected on issues. However, no set of current scientific advances is more promising and problematic for religious (or non-religious) individuals than those that fall under the heading of Human Genetic Engineering, as these advances have the potential not only to cure human disease, remove undesirable human traits, and enhance desirable human traits but to pass on these modifications to future generations. This Element is an introductory overview of these advances, the ethical issues they raise, and the lines of reasoning, including religious lines of reasoning, used to support or challenge these advances. The author's goal is to suggest a way of assessing these advances that will give us, whether religious or not, a solid basis for deciding these issues for ourselves and engaging in respectful, constructive dialog with others.
The 13th-century Arabic grimoire, al-Sakkākī's Kitāb al-Shāmil (Book of the Complete), provides numerous methods of contacting jinn. The first such jinn described, Abū Isrā'īl Būzayn ibn Sulaymān, arrives with a donkey. In the course of offering an explanation for his ritual, this Element reveals the double-sided nature of asinine symbology, and explains why this animal has served as the companion of both demons and prophets. Focusing on two nodes of donkey symbology—the phallus and the bray-it reveals a coincidentia oppositorum in a deceptively humble and comic animal form. Thus, the donkey, bearer of a demonic voice, and of a phallus symbolic of base materiality, also represents transcendence of the material and protection from the demonic. In addition to Arabic literature and occult rituals, the Element refers to evidence from the ancient Near East, Egypt, and Greece, as well as to medieval Jewish and Christian texts.
This history of early modern news focuses on news itself rather than specific material forms. Centering on movement through different media, time, and place, it makes the case for a truly comparative, pan-European history of news. After the Introduction, the second section, News Moves, explores how we think about and research news culture and news communication, demonstrating movement is more important than static forms. The third, News Sings, focuses on news ballads, comparing actors, publics, music, and soundscapes of ballad singing in several European cities, highlighting the central role of immaterial elements, such as sound, music and voice. The fourth, News Counts, argues that seeing news the way a machine might read it—through its metadata—is one way of moving beyond form, allowing us to find surprising commonalities in news cultures which differ greatly in both time and place.
Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.