IT has been the aim in these selections from Sam Famille to give the story in as complete and consecutive a form as possible, presenting what, to the editor, has seemed to be the most valuable and characteristic in this work of Malot, and at the same time the most interesting from the narrative standpoint; for this reason almost all long descriptions have been omitted and chapters that do not directly bear on the immediate advancement of the story, such as Remi's stay at the gardener's and his experiences at the mining town. A straightforward, uninterrupted narration has been the principal aim; a text in which ample opportunity is given for conversation in the classroom; notes which do not translate (the selections being especially light and easy), but which may serve to point out illustra tions of the principal rules of grammar which a first year student is likely to compass, or a second-year student needs to review. It seems that this story has never been given its proper place in the evolution or development of French literature in the latter half of the nineteenth century.
To write about the whole of Kent and to give even a tithe of the sketches acquired in years of rambling about its ways would be to make a catalogue. It has seemed to me better, therefore, to leave out all reference to places when there is not room to say more than a word or two about them, how ever interesting they may be.
This book aims to renew theological thinking by extending and radicalizing an iconoclastic and existentialist mode of thought. It proposes a theology whose point of departure assumes and accepts the critiques of religion launched by Nietzsche, Freud, Marx, and Feuerbach but nevertheless takes theological desire seriously as a rebellious force working within, but against, an anthropomorphic, phallogocentric worldview.As a theology of language, it does not claim any privileged access to some transcendent divine essence or ground of Being. On the contrary, for Noelle Vahanian theology is a strictly secular discourse, like any other discourse, but aware of its limitations and wary of great promises-its own included. Its faith is that this secular theological desire can be a force against the constitutive indifference of thought, and it is a meditative act of rebellion. Aphoristic instead of argumentative, this book offers an original and constructive engagement with such seminal issues as indifference, belief, madness, and love.
The framework of this book is essentially scientific. 1 shall put aside, in principle, all things that appear to me not to have been clearly certified either by experience or obsor vation. Many people say, What is the use of seeking? You will find nothing. Such things are God's secrets, which He keeps to Himself. There always have been people who liked ignorance better than knowledge. By this kind of reasoning (had men acted upon it) nothing would ever have been known in' this world, and more than once it has been ap plied to astronomical researches. It is the mode of reason ing adopted by those who do not care to think for themselves, and who confide to directors (so-called) the charge of con trolling their consciences.
Anthony Everett gives a philosophical defence of the common-sense view that there are no such things as fictional people, places, and things. He argues that our talk and thought about such fictional objects takes place within the scope of a pretense, and that we gain little but lose much by accepting fictional realism.
Graham Priest presents an account of the semantics of intentional language, which proceeds in terms of objects that may be either existent or non-existent, at worlds that may be either possible or impossible. This updated second edition includes ten new chapters which develop the ideas of the first edition, explore new areas, and reply to critics.
Hamlet's "To be or not to be" soliloquy is quoted more often than any other passage in Shakespeare. It is arguably the most famous speech in the Western world - though few of us can remember much about it. This book carefully unpacks the individual words, phrases and sentences of Hamlet's soliloquy in order to reveal how and why it has achieved its remarkable hold on our culture. Hamlet's speech asks us to ask some of the most serious questions there are regarding knowledge and existence. In it, Shakespeare also expands the limits of the English language. Douglas Bruster therefore reads Hamlet's famous speech in "slow motion" to highlight its material, philosophical and cultural meaning and its resonance for generations of actors, playgoers and readers.
On June 3, 2015, massive women’s street demonstrations took place in many cities across Argentina to protest against femicide. Under the slogan Ni una menos, Not One (Woman) Less, thousands of women took to the streets to express their outrage at systematic violence against women, giving a face and a voice to women who might otherwise have died in silence. Maria Pia López, a founding member and active participant in the Not One Less protest, offers in this book a first-hand account of the distinctive aesthetics, characteristics and lineages of this popular feminist movement, while examining the broader issues of gender politics and violence, inequality and social justice, mourning, performance and protest that are relevant to all contemporary societies. A unique analysis of a social movement as well as a rich and original work of feminist theory and practice, this book will appeal to a wide readership concerned about gender based violence in the neoliberal contexts and what can be done to resist it.
What we count matters - and in a world where policies and decisions are underpinned by numbers, statistics and data, if you’re not counted, you don’t count. Alex Cobham argues that systematic gaps in economic and demographic data not only lead us to understate a wide range of damaging inequalities, but also to actively exacerbate them. He shows how, in statistics ranging from electoral registers to household surveys and census data, people from disadvantaged groups, such as indigenous populations, women, and disabled people, are consistently underrepresented. This further marginalizes them, reducing everything from their political power to their weight in public spending decisions. Meanwhile, corporations and the ultra-rich seek ever greater complexity and opacity in their financial affairs - and when their wealth goes untallied, it means they can avoid regulation and taxation. This brilliantly researched book shows how what we do and don’t count is not a neutral or ‘technical’ question: the numbers that rule our world are skewed by raw politics. Cobham forensically lays bare how these issues strike at the heart of our democracy, entrenching inequality and injustice – and outlines what we can do about it.
Из воспоминаний Михаила Андреевича Осоргина (Ильина) (1878—1942), впервые опубликованных в 1938 году. «Паспорта, визы, пути сообщения — все это совершенный пустяк, и когда человек хочет побывать в знакомых и любимых местах, ему достаточно памяти и фантазии, потому что для мысли границ пока еще нет, и в этом огромное утешение. Не ощупав собственного кармана, не подходя к билетной кассе, не ставя на лоб консульской печати, — мы отправляемся в путь со всеми угодными нам остановками».
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