ABSTRACT A comparative analysis of Zora Neale Hurston's Their Eyes Were Watching God and Flora Nwapa's Efuru suggests the importance of romantic love to the self- actualization of the heroines of these novels, whose authors share similar biographies, concerns, and literary positions in the spheres of African American and African literatures respectively. For Hurston, eros paradoxically represents the ultimately unfulfilled possibility for self-realization that finally may be achieved only in and through the self. By contrast, for Nwapa, the (...) focus shifts from the centrality of romantic love to the complex and contradictory place of childbearing in female self-realization. However, finally, self-actualization is achieved with other women in identification with Mammywater, the powerful Igbo lake goddess. (shrink)

ABSTRACT Zora Neale Hurston's Barracoon teaches us distinct lessons about African American literary studies and its relation to the memory of Africa. In this text, Kossula helps us better understand a transatlantic black identity, the tension that exist between those who remember Africa and those who have adopted a black American identity, and the failures of supposed victories and African emigration. This traversing also reminds us that there can be no agreed upon or stable method for charting literary (...) history. Instead, it encourages us to follow a model of historiography that looks for continuity and is more cross-directional than vertical. The archive, of course, requires such a model. Thus, Barracoon's publication, as an archival artifact especially, is also instructive as evidence of the primacy of the archive in relation to canon formation and literary traditions. (shrink)

This article involves a close reading of two African American authors, Zora Neale Hurston, an acclaimed novelist and Katie Cannon, an influential theological ethicist. Texts from Steve Biko on black consciousness and from James Cone on liberation theology are used as methodological tools in trying to ascertain the degree to which Hurston and Cannon espouse a black consciousness. A strong resonance of black consciousness will indeed be found in Hurston’s and Cannon’s texts. The conclusion drawn is that not (...) only is there a resonance of black consciousness, but both writers also give proof of a black womanist consciousness that reveals new knowledge. Cannon’s oeuvre also begs the question of epistemological privilege. In addition, an animated critique is registered between these women scholars and male colleagues, in the world of fiction and academia.Contribution: This article demonstrates a link from South African black consciousness to black womanist thinkers in the United States. A connection is also made between male, black liberation theology and black womanist thinking, while expounding the womanist approach, liberated from male dominance, on par with all others. (shrink)

In What We Say, Who We Are, Parker English explores the commonality between Leopold Senghor's concept of "negritude" and Zora Neale Hurston's view of "Negro expression." For English, these two concepts emphasize that a person's view of herself is above all dictated by the way in which she talks about herself. Focusing on "performism," English discusses the presentational/representational and externalistic/internalistic facets of this concept and how they relate to the ideas of Senghor and Hurston.

In the Politics of Black Joy, Lindsey Stewart develops Hurston's contributions to political theory and philosophy of race by introducing the politics of joy as a refusal of neoabolitionism, a political tradition that reduces southern Black life to tragedy or social death.

In preparing to write this paper, I found myself repeatedly stopped by conflicting conceptions of the structure of address into which I was inserting myself. It was not clear to me what I, as a white deconstructor, was doing talking about Zora Neale Hurston, a black novelist and anthropologist, or to whom I was talking. Was I trying to convince white establishment scholars who long for a return to Renaissance ideals that the study of the Harlem Renaissance is (...) not a trivialization of their humanistic pursuits? Was I trying to contribute to the attempt to adapt the textual strategies of literary theory to the analysis of Afro-American literature? Was I trying to rethink my own previous work and the re-referentialize the notion of difference so as to move the conceptual operations of deconstruction out of the realm of abstract linguistic universality? Was I talking to white critics, black critics, or myself?Well, all of the above. What finally struck me was the fact that what I was analyzing in Hurston’s writings was precisely, again and again, her strategies and structures of problematic address. It was as though I were asking her for answers to questions I did not even know I was unable to formulate. I had a lot to learn, then, from Hurston’s way of dealing with multiple agendas and heterogeneous implied readers. I will focus here on three texts that play interesting variations on questions of identity and address: two short essays, “How It Feels to Be Colored Me” and “What White Publishers Won’t Print,” and a book-length collection of folktales, songs, and hoodoo practices entitles Mules and Men. Barbara Johnson is professor of French and comparative literature at Harvard University. She is the author of Défigurations du langage poétique and The Critical Difference, translator of Jacques Derrida’s Dissemination, and editor of The Pedagogical Imperative: Teaching as a Literary Genre. Her previous contribution to Critical Inquiry, “Rigorous Unreliability,” appeared in the December 1984 issue. (shrink)

ABSTRACT Love centers Zora Neale Hurston's art and her life. Her most celebrated novel, Their Eyes Were Watching God, and her sharply criticized autobiography, Dust Tracks on A Road, explore the beauty and difficulties of love for women in the early twentieth century. Janie in Their Eyes was forced to choose between love and freedom to be herself. For Hurston, passionate love for one man competed with her deep desire for a career as a writer and playwright. In (...) all instances, self-fulfillment won out over love. (shrink)

Both Zora Neale Hurston's "Seraph on the Suwanee" (1948) and Carolyn Chute's "The Beans of Egypt, Maine" (1985) feature white working-class women negotiating class hierarchies in rural communities. Despite contemporary critics' putative concern with class and demonstrated concern with Hurston's other works, particularly "Their Eyes Were Watching God" (1937), both novels have been largely ignored by the critical establishment, in part because readers find it difficult to identify with the main characters. Comparing the critical reception of Seraph, The (...) Beans, and Their Eyes reveals the mechanism by which readers identify with imaginary characters is constituted by middle-class reading practices. While a sympathetic audience emerged for Their Eyes, one is not likely to appear for the other two novels, which expose the class-bound roots of the literary construction of identity, meaning and reality. In addition, Seraph and The Beans point, however obliquely, toward a vernacular notion of home that resists middle-class commodification. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Tale of Three Zoras:Barbara Johnson and Black Women WritersHortense J. Spillers (bio)Talking about Zora Neale Hurston is like approaching the Sphinx—so much riddle, so many faces, and all of it occurring on fairly high holy ground since Alice Walker's remarkable discovery a couple of decades ago.1 But Barbara Johnson's criticism cracks the code on Her Majesty and brings the sign vehicle—"Zora Neale Hurston"—to the (...) table of juxtapositions and comparisons. There is the iconic Hurston, whose positioning between the Harlem Renaissance2 and the post-World War II writers gives her a priority of status that marks the woman artist's entry into literary modernism. The latter, in its variety of contexts and alignments, opened the way to certain experimental forms for these writers and might not have been completed as a systematic gesture before the late sixties and early seventies, when this generation of practitioners was free to create antiheroic figures and to probe the limits of representability. In short, with Zora Neale Hurston a window is pried open, a breeze blows through, and by the time of Toni Morrison's Beloved, an opening has become a prospect, a landscape of vistas of possibility. We can think of Hurston, then, as an enabler, who was not particularly encouraged by the literary politics of her age, from first to last; whether by the "maledom" of Harlem Renaissance avenues to reward and achievement, or by the paradigm shift of race politics in the 1950s,3 Hurston seems to have been equipped with the uncanny ability to create a kind of chaos, to behave outside the parameters of fashion, and to create dimensions of the mythical about her as she modeled versions of self.In her role as classically trained anthropologist and folklorist, Hurston is considered today one of the major theoreticians of black culture.4 Her collections of lore, a [End Page 94] motherlode of a southern-centered orality,5 of the countryside, are fruitfully poised against the displaced metaphysical traditions of discourse that we especially associate with figures like Alain Locke and W. E. B. DuBois.6 As it now appears, the oppositional currents that run between the Hurstonian and the DuBoisian figurations have yet to be reconciled: the latter is text-based, and the former exceeds the abiding centrality of the word. Barbara Johnson argues in A World of Difference that Hurston "tried to explain the difference between a reified 'art' and a living culture in which distinctions between spectator and spectacle, rehearsal and performance, experience and representation are not fixed" [159]. For Hurston, folklore was "'the arts of the people before they find out that there is such a thing as art.'" For Hurston, unlike DuBois, for example, black culture was not a project in the modality of Bildung, or the Hegelian notion, but, rather, a repertoire of gestures that might be said to belong to a second skin—the kinetic thing that is done or said.From our current perspective, what Hurston called "folklore" and what offered the occasion for the ethnographic foray might be given other names, though renaming these acts and gestures of the everyday does not make it any easier to reconcile the conceptual split in black culture theory between textuality and orality, or between "urban" and "countryside." But all of these locutions have been essentially eviscerated by radical changes in the availability and transmission of consumer goods that have rendered US local and indigenous cultures virtually indistinguishable from Jackson, Mississippi to Boston, Massachusetts. Take any interstate network across the land, east to west, or north to south: between McDonald's and the food/gas mart, scattered along ten- to twenty-mile sequences of roadway, one is quite astonished at the sameness and homogeneity of motifs that have translated particularity into an item of commerce and exchange. At one time, the critics were calling this outcome the postmodern flow, but my own hunch is that this apparent repetition and replication of the same are riddled with a variety of timbres and accents, still, that the Hurston ear was so sharp to articulate and define six decades ago. And in that intricate choreography between the life... (shrink)

The Heart of What Matters shows that literature has a powerful and unique role to play in understanding life's deepest ethical problems. Anthony Cunningham provides a rigorous critique of Kantian ethics, which has enjoyed a preeminent place in moral philosophy in the United States, arguing that it does not do justice to the reality of our lives. He demonstrates how fine literature can play an important role in honing our capacity to see clearly and choose wisely as he develops a (...) moral philosophy that engages with our intimate emotional concerns. Written in an accessible style and drawing from a provocative body of contemporary literature, this book shows how moral philosophy can reach a far wider audience than it has. -/- In part one of this book, Cunningham sketches out the theoretical basis for a redefined conception of moral philosophy. In part two, he engages in extended analyses of novels that address significant life and character issues, specifically Kazuo Ishiguro's The Remains of the Day, Toni Morrison's Beloved, and Zora Neale Hurston's Their Eyes Were Watching God and Seraph on the Suwanee. Cunningham shows exactly how works like these can inform moral philosophy. Drawing from film, history, psychology, and other social sciences in addition to literature, this book adds to the growing number of works that use literature for ethical analysis and to the growing controversy over Kantian ethics. (shrink)

Faculty plagiarism and fraud are widely documented occurrences but little analysis has been conducted. This article addresses the question of why faculty plagiarism and fraud occurs and suggests approaches on how to develop an environment where faculty misconduct is socially inappropriate. The authors review relevant literature, primarily in business ethics and student cheating, developing action steps that could be applied to higher education. Based upon research in these areas, the authors posit some actions that would be appropriate in higher education (...) and suggest topics for continued study. (shrink)

The Heart of What Matters shows that literature has a powerful and unique role to play in understanding life's deepest ethical problems. Anthony Cunningham provides a rigorous critique of Kantian ethics, which has enjoyed a preeminent place in moral philosophy in the United States, arguing that it does not do justice to the reality of our lives. He demonstrates how fine literature can play an important role in honing our capacity to see clearly and choose wisely as he develops a (...) moral philosophy that engages with our intimate emotional concerns. Written in an accessible style and drawing from a provocative body of contemporary literature, this book shows how moral philosophy can reach a far wider audience than it has. In part one of this book, Cunningham sketches out the theoretical basis for a redefined conception of moral philosophy. In part two, he engages in extended analyses of novels that address significant life and character issues, specifically Kazuo Ishiguro's The Remains of the Day, Toni Morrison's Beloved, and Zora Neale Hurston's Their Eyes Were Watching God and Seraph on the Suwanee. Cunningham shows exactly how works like these can inform moral philosophy. Drawing from film, history, psychology, and other social sciences in addition to literature, this book adds to the growing number of works that use literature for ethical analysis and to the growing controversy over Kantian ethic. (shrink)

ABSTRACT The law, serving as a codification of the commitments and values of “White space,” often treats love and justice as separable and separate values, experiences, and institutions. Black love, on the contrary, is bound up with and, even, identified with justice. This inextricability is painted masterfully in the interstices of Zora Neale Hurston's, Their Eyes Were Watching God. The story, widely framed as a woman's journey to autonomy and love, is just as much the story of her (...) search for justice. This article uses Hurston's narrative of love and justice, Paulo Freire's critical pedagogy of humanization, and law to illustrate the implications of Black love for engaging legal justice in White space. It concludes that liberation for Black people demands humanizing legal praxis. (shrink)

“Granny midwives” often based their authority to practice midwifery on the spiritual traditions of rootwork or conjure passed down by the foremothers who trained them. However, granny midwives were compelled to give up their conjure-infused methods of birthing if they wanted to become licensed or be authorized by the state to continue their practice of midwifery. In response, some granny midwives refused to recognize the authority of the state in the birthing realm, willfully retaining rootwork in their birthing practices. In (...) this article, I contrast the response of granny midwives, a politics of refusal, with another major tradition in African American thought, a politics of recognition, such as gaining citizenship and rights, permits, and licenses from the state. Due to the political stakes of the granny midwife's conflict with the state, I argue that black feminists often endow the figure of the granny midwife with the political significance of refusal in our emancipatory imaginaries. To demonstrate this, I will analyze the interventions in black liberation politics that two black feminist writers make through their invocation of granny midwives: Zora Neale Hurston's essay, “High John de Conquer,” and Toni Morrison's novel, Paradise. (shrink)

This study investigated the relationship between concussions and medication adherence among 247 adults experiencing homelessness in Oklahoma City, Oklahoma, who were prescribed medication for a psychiatric disorder. Participants were asked whether they had “ever experienced a blow to the head that caused a concussion,” and medication adherence was measured by asking participants whether they had taken their psychiatric medication yesterday. The data were analyzed using univariate and multivariable logistic regressions. Results showed that more than half of the sample had a (...) concussion history, and homeless adults with a concussion history had higher odds of non-adherence to psychiatric medications compared with those who reported no concussion history [OR = 2.13 ]. Findings suggest that medication non-adherence is associated with incurred concussions. Raising awareness among service providers of the relationship between traumatic brain injury and medication adherence may increase efforts to improve adherence in this underserved population. (shrink)

The Jewish Family Ethics Textbook guides teachers and students of all ages and backgrounds in mining classical and modern Jewish texts to inform decision making on hard choices.

The End of Materialism: How Evidence of the Paranormal Is Bringing Science and Spirit Together by Charles T. Tart. Philosophy of Personal Identity and Multiple Personality by Logi Gunnarsson. Eusapia Palladino and Her Phenomena by Hereward Carrington. Can the Mind Survive beyond Death? In Pursuit of Scientific Evidence by Satwant K. Pasricha. Morphic Resonance: The Nature of Formative Causation by Rupert Sheldrake. A New Science of Life: The Hypothesis of Formative Causation by Rupert Sheldrake. “Why AI Is a Dangerous Dream,” (...) Opinion, Interview with Noel Sharkey by Nic Fleming. (shrink)

Walker's essays and articles written between 1966 and 1982 discuss the concept and influence of art and the artist's life, criticisms of authors such as Jean Toomer and Zora Neale Hurston, studies in the civil rights movement and feminist movement, and her own ideas while writing her book "The Color Purple.".

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

"This is a book about humanists, but even humanists cannot agree on what a humanist is," declares Sarah Bakewell. Indeed, for centuries now, thinkers, writers, scholars, politicians, activists, artists, and countless others have been searching for and refining a philosophy of the human spirit. Humanism can be found in writings of Plato and Protagoras and in the thought of Confucius. It is ever-present in the work of Michel de Montaigne, and guided the thinking and activism of Harriet Taylor Mill. When (...) Zora Neale Hurston writes, "Somebody else may have my rapturous glance at the archangels. The springing of the yellow line of morning out of the misty deep of dawn, is glory enough for me." That is humanism par excellence. In Humanly Possible, Bakewell puts forward that all the different meanings of "humanism" are worth looking at together because they are all concerned with humanitas, or, as she puts it, "our culture and learning, our words and art, our good manners and sociable desire to say hello to the universe." What unites humanists, religious or not, scholarly or not, philosophical or not, is that they all put the human world of culture and morality at the center of their concerns. What could be more human than that? Embracing and indeed celebrating humanism's swirling, kaleidoscopic, rich ambiguity, Bakewell sets out not just to trace this vital philosophical lineage through the lives of its major protagonists but in fact to make her own dazzling contribution to its expansive literature. The result is an intoxicating, joyful celebration of the human spirit from one of our most beloved and charming writers. (shrink)

This chapter explores the concept of judgmentalism: what it is and why it’s morally problematic. After criticizing an account offered by Gary Watson, the paper argues for a broader understanding of what it is to be judgmental, encompassing not just the overall beliefs that we form about someone else, but also the very pattern of our thoughts about those with whom we are involved in interpersonal relationships. The thesis is that to care about someone is to be oriented toward them, (...) or to see them through a particular mental lens, in a way that produces a particular pattern of salience and silence. That is: caring about someone (at least ideally) has the effect of making some features of that person particularly salient, and silencing or screening off other features from one’s consciousness. One is aptly described as judgmental when one’s thoughts do not display this sort of pattern, indicating a failure to fully adopt the orientation that constitutes properly caring about the person. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.2 (2002) 459-461 [Access article in PDF] The Heart of What Matters. The Role for Literature in Moral Philosophy,by Anthony Cunningham; x & 296 pp. Berkeley: University of California Press, 2001, $60.00 cloth, $24.95 paper. Despite Socrates's rejection of the written word as a source of insight in the Phaedrus, a number of theorists have in recent years sought to find a role for literature in (...) critical thought. Anthony Cunningham's The Heart of What Matters joins a list of works that includes Richard Rorty's Contingency, irony and solidarity, Richard Posner's Law and Literature, and Martha Nussbaum's Poetic Justice. Whereas a number of these previous books have sought to articulate a public role for literature, Cunningham is more concerned with private philosophical reflection, specifically with the ways in which literature might help us reflect upon Socrates's dual questions "How should I live?" and "What sort of person should I be?" (p. 9). It is, nevertheless, appropriate to mention Cunningham's work in conjunction with these other texts because The Heart of What Matters faces a number of similar problems arising from what it means to read literature with an eye towards generating critical thought.The first part of the book consists of three chapters in which Cunningham sets out his conception of ethics, the role of a convincing ethical theory, and his account of what it means to "read for life." This last chapter is, by his own admission "fairly sketchy and theoretical" (p. 69), but he attempts to compensate for this in the second part where he offers—as a means, perhaps, of "showing by doing"—detailed, philosophically motivated readings of literary works by three authors: Kazuo Ishiguro, Toni Morrison, and Zora Neale Hurston. Like many of those who write about literature and ethics—including Wayne Booth and Martha Nussbaum—Cunningham's conception of ethics is "Aristotelian in spirit" (p. 5), as such it is no surprise to find that his "primary targets" in ethical theory are "Kant and Kantian ethics" (p. 4). Kant's theory of morality and indeed its various modern formulations—formulations Cunningham critques in some detail—are, he says, simply insufficient for capturing the nuances of our lived experience. Theories that focus on some underlying principle of morality are, he suggests, too abstract to help us answer Socrates's questions about the best way to live. By contrast, literature can, Cunningham argues, provide us with insight into the complexities of modern living. In a passage that is strongly reminiscent of Poetic Justice, Cunningham asserts that literature can "filter moral experience by heightening our attention to what should be morally salient and by directing us away from less crucial elements that can distract us from more important things" (p. 84). Similarly, in a passage that further echoes Nussbaum, Cunningham suggests that "literature can help us diagnose by taking us places that are difficult and even impossible to visit, much less understand in actual experience" (p. 85). Central to his overall argument is the suggestion, also common to Nussbaum and Rorty, that the [End Page 459] "right kind of novel" can "help us refine our moral vision by giving us a studied opportunity to practice seeing and appreciating diverse ethical lores" (pp. 84-85). It is, however, this suggestion that reading is some sort of moral exercise that proves problematic for almost all work on literature and philosophy.If literature is indeed a way for us to practice exercising our moral powers, then it is not clear why philosophers such as Cunningham, Nussbaum, and Rorty lavish so much attention on their own reading of texts. Reading about reading is not, I wish to suggest, the best way to exercise this moral capacity: it is rather like expecting to benefit from watching somebody else exercise. Instead of offering us a theory of reading which might allow us to engage in this exercise ourselves, Cunningham simply gives an account of his own experience. In this way, the subtitle of Cunningham's book, "The Role for Literature in... (shrink)

Acknowledgements -- Preface -- Introduction: in the spirit of Zora : traveling with the "eternal feminine" -- Returning to the margin : changed -- African American literature : like a bridge over troubled water -- Zora Neale Hurston and Langston Hughes : envisioning the (new) "Negro artist" -- Striking down colorism in color struck : a play in four scenes -- We are not tragically colored -- Langston Hughes writing about the "the Negro artist and the racial (...) mountain" -- Transgressing boundaries of white male power in the ways of white folks -- Blackness from the inside out -- Seeing "women loving women" -- Black female journey to sexual in(sight)fullness -- "What if Mama finds out?" : entering a life-changing place of self-liberation -- When "nobody was lesbian, nobody was feminist, nobody was gay" -- Higher education that makes a difference -- "Still children of the night" : survivors against the odds -- Black boys' lives still matter : in search of a loving father -- "Spilled salt" on a Black mother's table and the struggle for maternal survival -- No shame: recovering our mother's way(s) of being -- Remembering where we came from -- Getting to the heart of the lessons : Black women teaching "other" ways of loving -- Epilogue: continuing to teach in the image of "an alternative Black man" -- It's about revolutionary manhood. (shrink)

Bernard Schweizer explores a hitherto neglected strain of religious rebellion. Misotheism, or hatred of God, is more radical than atheism. God-haters do not question God's existence, but instead deny his competence and goodness. Sifting through centuries of evidence and uncovering fascinating networks of influences among writers and thinkers as diverse as Friedrich Nietzsche, Zora Neale Hurston, and Philip Pullman. Schweizer reveals deep undercurrents of misotheism in many acclaimed works of literature and philosophy.

In lieu of an abstract, here is a brief excerpt of the content:Forms of Life and Cultural EndowmentsVictor Peterson IIYou know, honey, us colored folk is branches without roots and that makes things come round in queer ways.—Zora Neale Hurston (Their Eyes Were Watching God 15)what does it mean when we speak of a form of life? When speaking of a form of life, we consider one different from others by way of its mode of expression, that is, (...) by its means of construction. This interpretation lends itself to a functional analysis of the material put to use and whose operations jointly express the concept we are after. Modes of expression can be plotted between a rhetorical and semantic axis (Gates 48). As such, "[t]he level of connotation of the visual sign, of its contextual reference and positioning in different discursive fields of meaning and association, is the point where already coded signs intersect with the deep semantic codes of a culture and take on additional more active ideological dimensions" (Hall 56). Coordinates within this domain encode signifying practices, revitalizing the traditional concept of signification as a function of what's signified with respect to a signifier. The content of a syntagm in this coordinate system, a point in this plane, indexes its function with respect to others. As such, we will conceive of the content of modes of expression functionally.A function is defined by pairing an element from a domain and another from a sub/co-domain whereby that pair is an element of that function. In this way, we can treat functions as abstract objects. If we treat a domain as what determines the availability of an expression, and a sub/co-domain as representative of its range of application, then the function of applying some proposition maps a movement from a domain of selection to one of composition, that is, its use with respect to others. The function of an expression, then, represents an operation over the possible worlds of its appropriate application (Taylor 201–02, 269, 276). This becomes more interesting when considering assertions whereby one subject is known to be the case for another, a concept that's modeled when a proposition from one is appearing in the object position of another (Fara 65–73). Resultingly, a proposal for an [End Page 26] ontology constituted by modes of interaction rather than identity stipulations to physical entities arises. It follows that if a form of life is understood by way of its mode of expression, then its content is expressed as an ensemble of the functions of its operations. Let this ensemble of functions be called an endowment.There is a pervasive debate in cultural studies that obsesses over proprietary notions as well as the ability to locate an origin. With that in mind, let us consider a coordinate system where there are two perpendicular axes, and we define positions within the space provided at the intersection of lines drawn from each. Each axis is represented by an ordered series of markers. A line drawn from each axis indicates that the coordinates indexed at their intersection is a function of these two markers. This locates an individual at a point in that domain, indexing a relation between the axes framing that space. Therefore, that coordinate-wise space, here a domain of possible expression, is not "empty" as pessimists would claim, but is filled with functional-content, albeit functions yet applied and marked by a point in that plane.Although we are currently speaking of two-dimensional space, the same follows for as many dimensions as we want. A point's location is a function of three values in three dimensions, four in four dimensions, and so on. Forms of life, then, will be comprised of four dimensions. This allows for a space-time conception, wherein joint expressions bend space-time and that space dictates those individuals' possible movements. From this, we construct a geometrical model of space-time represented as a cube composed of two-dimensional slices with these slices extending in a particular direction like cards stacked one on top of the other to model time.We want our conception of a form of life to be spatial. After all, it... (shrink)

During the nineteenth and early twentieth centuries, a wide variety of American writers proposed the existence of energies connecting human beings to cosmic processes. From varying points of view--scientific, philosophical, religious, and literary--they suggested that such energies would eventually result in the perfection of individual and collective bodies, assuming that assimilation into larger networks of being meant the expansion of humanity's powers and potentialities--a belief that continues to inform much posthumanist theory today. Universes without Us explores a lesser-known countertradition in (...) American literature. As Matthew A. Taylor's incisive readings reveal, the heterodox cosmologies of Edgar Allan Poe, Henry Adams, Charles Chesnutt, and Zora Neale Hurston reject the anthropocentric fantasy that sees the universe as a kind of reservoir of self-realization. For these authors, the world can be made neither "other" nor "mirror." Instead, humans are enmeshed with "alien" processes that are both constitutive and destructive of "us." By envisioning universes no longer our own, these cosmologies picture a form of interconnectedness that denies any human ability to master it. Universes without Us demonstrates how the questions, possibilities, and dangers raised by the posthuman appeared nearly two centuries ago. Taylor finds in these works an untimely engagement with posthumanism, particularly in their imagining of universes in which humans are only one category of heterogeneous thing in a vast array of species, objects, and forces. He shows how posthumanist theory can illuminate American literary texts and how those texts might, in turn, prompt a reassessment of posthumanist theory. By understanding the posthuman as a materialist cosmology rather than a technological innovation, Taylor extends the range of thinkers who can be included in contemporary conversations about the posthuman. (shrink)

Research involving recently deceased humans that are physiologically maintained following declaration of death by neurologic criteria—or ‘research involving the recently deceased’—can fill a translational research gap while reducing harm to animals and living human subjects. It also creates new challenges for honouring the donor’s legacy, respecting the rights of donor loved ones, resource allocation and public health. As this research model gains traction, new empirical ethics questions must be answered to preserve public trust in all forms of tissue donation and (...) in the practice of medicine while respecting the legacy of the deceased and the rights of donor loved ones. This article suggests several topics for immediate investigation to understand the attitudes and experiences of researchers, clinical collaborators, donor loved ones and the public to ensure research involving the recently deceased advances ethically. (shrink)

Audiologic assessment of infants and young children with suspected hearing loss requires selection of differential diagnostic techniques that are age-appropriate and appropriate to the child’s developmental capabilities. Objective assessment includes electrophysiologic and electroacoustic methods: otoacoustic emissions, auditory brainstem response, auditory steady-state response, tympanometry and acoustic reflex. The use of behavioural methods in audiologic assessment requires a response from the patient. Depending on the child’s age, the following methods can be performed: visual reinforcement audiometry, conditioned play audiometry, pure tone audiometry, and (...) speech audiometry. Audiologic assessment in infants and children provides estimation of auditory sensitivity, evaluation of the integrity of auditory system andidentification of possible intervention options in case of existing hearing loss. Early detection and treatment of hearing loss in childhood is essential to ensure optimal speech and language development in the early years of life and optimal school performance for older children. (shrink)

In 1999, Neale Donald Walsch wrote three little books, each focusing on different areas of life: Neale Donald Walsch on Relationships, Neale Donald Walsch on Holistic Living, and Neale Donald Walsch on Abundance and Right Livelihood. In 2010, these three books were published in a single volume as Neale Donald Walsch's Little Book of Life. Walsch describes this book as a thousand pages of dialogue in the Conversations with God series reduced down to a few (...) salient points and a few very direct observations about how to render them functional. Readers can think of this book as either Conversations with God in a Nutshell or the Essential Conversations with God. Here are the basic principles for: Satisfying personal relationships; Living a joyful, harmonious life; Discovering authentic prosperity. Walsch's words provide hope and help for readers living in particularly challenging times. This is indeed Walsch's essential life guide for twenty-first century readers."--Back cover. (shrink)

The soda wars have taken a new turn. No longer is it a battle between Coke and Pepsi to see who wins in a blind taste test. Today's soda war is between the consumer and the gigantic multinational beverage companies whose sales are plummeting. Evidence is pointing to sodas as one of the major contributors to obesity, and taxes are being slapped on what many are now calling "liquid candy."Sugar-sweetened beverages and their purveyors have been around for over a century, (...) but not until recently have they come under attack by public health officials and nutritionists. One reason these companies have sailed by for years relatively unscathed is that they have done an astonishing job at telling their story to the public... (shrink)

In this close examination of the social and political thought of Marcus Tullius Cicero, Neal Wood focuses on Cicero's conceptions of state and government, showing that he is the father of constitutionalism, the archetype of the politically conservative mind, and the first to reflect extensively on politics as an activity.