Cet ouvrage collectif, fruit d'un colloque tenu au College Saint Hilda d'Oxford au cours de l'été 1993, réunit quatorze contributions qui ont pour point commun d'interroger la relation entre la femme et le livre au Moyen Age exclusivement à partir des images. D'où la participation de la British Library qui accueille ce volume dans sa série consacrée à l'exploration et à la valorisation des manuscrits médiévaux. Le livre est divisé en trois parties : la première est consacrée aux images..
Female specificity in narrative films is a topic as illusive and controversial as it is incredibly rich with potential for analysis and research. Particularly illusive is scholarly research on the female gaze in mainstream filmmaking. Male specificity in the movies is far less illusive and controversial. So pervasive is the male presence in mainstream film form that the term the male gaze1 has become institutionalized in theory and practice. The female gaze, perhaps unavoidably so, eludes institutionalization.2 My paper presents a (...) glimpse into the traces of the female gaze in Jane Campion's historical film, The Piano. Campion's filmic text creates a space in mainstream movies where cinematic enunciation intersects with the linguistic and psychoanalytical innovations of the last half-century. I have chosen The Piano because it presents an overwhelmingly clear demonstration of the female gaze and does so within the limitations of mainstream film conventions. (shrink)
Exploring informal components of clinical reasoning, we argue that they need to be understood via the analysis of professional wisdom. Wise decisions are needed where action or insight is vital, but neither everyday nor expert knowledge provides solutions. Wisdom combines experiential, intellectual, ethical, emotional and practical capacities; we contend that it is also more strongly social than is usually appreciated. But many accounts of reasoning specifically rule out such features as irrational. Seeking to illuminate how wisdom operates, we therefore (...) build on Aristotle’s work on informal reasoning. His account of rhetorical communication shows how non-formal components can play active parts in reasoning, retaining, or even enhancing its reasonableness. We extend this account, applying it to forms of healthcare-related reasoning which are characterised by the need for wise decision-making. We then go on to explore some of what clinical wise reasoning may mean, concluding with a case taken from psychotherapeutic practice. (shrink)
Recent discussions in the various circles of feminism, postmodernism, and environmentalism have begun to make clear that ontology and epistemology without ethics is deadly - oppressive to women, oppressive to men, oppressive to the earth. In response to this crisis of reason in modernity, this collection of essays suggests the importance of knowing other-wise, non-rational ways of knowing which are wise to the "other" - a spiritual knowing of the heart with the passionate eye of love. Knowing Otherwise (...) calls into question the Western philosophical tradition of giving pride of place to reason in the acquisition of knowledge. Reasoning is only one of many ways in which we engage, i.e. know, the world. We know more than we think. We know by touch, by feel, by taste, by sight, by sounds, by smell, by symbols, by sex, by trust - by means of every modality of human experience. Philosophy becomes, in the fashion of Levinas, "the wisdom of love at the service of love. Tracing connections between epistemology, ethics, and spirituality - between "knowing" and the "other," between an other and the Other - all the essays serve as points of convergence between postmodern discussions and the Calvinian spirituality which is the home for writers in this collection. In particular, this collection explores the contributions of feminist thought and thinkers such as Emmanuel Levinas, Richard Rorty, Jacqes Derrida, and John D. Caputo to a spiritually and ethically sensitive knowing. (shrink)