A Hermeneutics of Contemplative Silence: Paul Ricoeur, Edith Stein, and the Heart of Meaning brings together the work of Paul Ricoeur and Edith Stein and locates the role of silence in the creation of meaning. Michele Kueter Petersen argues that human being is language and silence. Contemplative silence manifests a mode of capable human being whereby a shared world of meaning is constituted and created. The analysis culminates with the claim that a hermeneutics of contemplative silence manifests a deeper level of awareness as a poetics of presencing a shared humanity. The term “awareness” refers to five crucial levels of meaning-creating consciousness that are ingredients in the practice of contemplative silence. Contemplative awareness includes self-critique as integral to the experience and the understanding of the virtuous ordering of relational realities. The practice of contemplative silence is a spiritual and ethical activity that aims at transforming reflexive consciousness. Inasmuch as it leads to openness to new motivation and intention for acting in relation to others, contemplative awareness elicits movement through the ongoing exercise of rethinking those relational realities in and for the world. The texts of Ricoeur and Stein reveal a contemplative discourse of praise and beauty for capable human beings whose actions and suffering respond to word and silence.

'Hermeneutics, Metacognition, and Writing' investigates the social functionality of actions as an essential criterion of study. It focuses on hermeneutics: interpretation through the lens of philosophy of metacognition. Vital contributions to the book include several chapters by Dr. Maryann P. DiEdwardo herself, which explore various facets of the central topic, including the intersectionality of hermeneutics, metacognition, and semiotics, as well as social movements. Dr. Juliet Emmanuel writes on the subject of the connections between hermeneutics, metacognition, and writing, and Jill Kroeger Kinkade presents a chapter on D.H.Lawrence, Hilda Doolittle, and Virginia Woolf’s portrayals of consciousness. Patricia Pasda discusses what links Sr. Francis of Assisi, dogs, and hermeneutics; Dr. T. Madison Peschock presents a feminist paper concerning abuse of those not wielding power. Susan Stangeland offers her expertise and scholarship in the area of Biblical Hermeneutics. This collection of critiques and case studies examines the imagined cultural landscape of specific works and associated activities such as fine art, music, poetry, and digital humanities, which aim to initiate self-monitoring as metacognition, or meta-reflection, by creating interior interpersonal space to overcome adversity. This edited volume will be of particular interest to scholars and students of textual hermeneutics as it relates to prose writing and artistic works in non-verbal media.

Walking away is both refusal and production (Tuck & Yang, 2014), a seeming paradox taken up in work on fugitivity and marronage (Diouf, 2021; Grant, Woodson, & Dumas, 2021; Harney & Moten, 2013; Hartman, 2007), survivance (Powell, 2002; Sabzalian, 2019; Vizenor, 2008), testimonios (Calderon-Berumen, 2021; Delgado Bernal, Burciaga, & Flores Carmona, 2012; Latina Feminist Group, 2001), and other forms of critical pedagogy and curriculum. In other words, walking away presumes both the rejection of a form of status quo (walking away from something) and a new direction taken (a walking toward something else). In the context of education, many teachers and researchers have reached that breaking point where/when no more curricular/pedagogic violence can be survived, and it is in that moment that those researchers and teachers actively remove themselves from those systems and assert new courses with new possibilities. This edited volume is a collection of works chronicling acts of refusal that manifest as walking away. In some cases what is walked away from is the erasure of experience in curriculum while in others it is a fundamentalist religious experience. In still other cases what is walked away from is the carceral nature of school discipline policies. In each case walking away is resistance, refusal, and re/co-producing new possibilities and agencies. What is walked toward is a new curriculum/pedagogy of resistance sometimes within and sometimes without that place ENDORSEMENTS: "Walking Away provides a window into what it is for educators to form a new world: Enter Walking Away and walk into..." — Leonard Harris , Purdue University "Walking away is sure to inspire pre-service educators, practicing teachers, and others to participate in the construction of more just and equitable worlds." — Tristan Gleason, Cal Poly Humbolt "Ultimately, Walking Away represents the capacious thinking that emerges from the various connections, conversations, and profound contributions of each author." — Boni Wozolek, Pennsylvania State University, Abington Campus "This important book insists that we, as curriculum scholars, seriously ask ourselves what our roles and responsibilities are as academics, researchers, and educators in these dire times." — Jennifer A. Sandlin, Arizona State University

The topic of revelation is fundamental to any account of religious experience, playing a special role in the Judeo-Christian tradition where the texts of Scripture are regarded as revealed. Yet, any reflection on the revealed status of a given message or text requires interpretation. Paul Ricœur, one of the most important hermeneutic philosophers of the twentieth century, provides crucial insights on how such interpretation might proceed and what it might mean for texts to be revealed. Edited by Christina M. Gschwandtner, Paul Ricoeur, Philosophical Hermeneutics, and the Question of Revelation brings together major scholars of Ricœur’s work on the topic of revelation, showing both the role it already plays in his work and how his thinking might be taken further. Several contributors trace the development of his thought in regard to the concept of revelation. Others discuss the revelatory dimensions of Ricœur’s hermeneutics of the self, especially for such issues as identity, trauma, and forgiveness. Several contributions also place his work in conversation with that of other seminal thinkers on the topic of revelation, such as Karl Barth and Paul Tillich.

This book presents critiques about African American authors and poets, as well as a composer, who have contributed towards social change, namely Ralph Ellison, Zora Neale Hurston, James Baldwin, Terence Blanchard, Ann Petry, and Rita Dove. It also discusses Viet Thanh Nguyen, a Vietnamese-American writer, and his novel The Sympathizer.

Refiguring the Sacred: Conversations with Paul Ricoeur offers perspectives on the twenty-one papers collected by Mark I. Wallace in Paul Ricoeur’s Figuring the Sacred, translated by David Pellauer; this new collection by Joseph A. Edelheit, James Moore, and Mark I. Wallace gives Ricoeur scholars an opportunity to reflect and engage on critical issues of Ricoeur’s religious ideas. Contributions by several significant Ricoeur scholars prompt questions and invite new conversations more than 15 years after Ricoeur’s death. His life-long engagement with texts illuminates his embrace of the Sacred; his significant thinking and writings on Religious imagination, Theology, the Bible, Hope, and Praxis are all ideas that beg more reading, reflection, and refiguring of our understanding of Ricoeur. Wallace brings two additional essays that could not be included in his original collection and reflects on why they are essential to our understanding of Ricoeur and the Sacred. Refiguring the Sacred also provides a model of the interfaith and multidisciplinary dialogue that were foundational to Paul Ricoeur’s scholarship.

This book considers the connection between the world of mental health in the twenty-first century and the traditional concept of desire in Christianity and the Arts. It draws parallels between the desire for rest from anxiety among mental health sufferers with the longing for peace and happiness in Religion and the Arts. The author presents Biblical, philosophical and theological insights alongside artistic ones, arguing that desire for rest remains at the heart of spiritual living as well as mental health recovery. The chapters draw from historical and contemporary voices, including Plato, Augustine of Hippo, Julian of Norwich, Gerard Manley Hopkins, Simone Weil, Samuel Beckett, Tennessee Williams, Jean-Louis Chrétien, Eric Varden and others. The study demonstrates why longing continues to fascinate and grip individuals, creative endeavour and society at large, not least in the development of the understanding of mental health. It is valuable for scholars and advanced students of Christian theology and those interested in spirituality and the arts in particular.

Paul Ricoeur and Environmental Philosophy expands the scope of Ricoeur's philosophy, especially his hermeneutics, to issues of environmental philosophy and our contemporary environmental crisis. David Utsler argues that, although Ricoeur himself was not an environmental philosopher, his work provides frameworks to reconsider our way of being-in-the-world as it pertains to our relationship with the environment. The unprecendented environmental crisis can be thought of as the result of interpretations—bad ones—and the crisis we now face requires the task of new and creative interpretation. This book discusses the ways in which Ricoeur's hermeneutics has the potential to restructure the discourse and dialogue surrounding environmental issues, and to creatively mediate the many conflicting interpretations that call for resolution. Utsler does not claim this text to be a comprehensive application of Ricoeur's work to environmental philosophy, as he believes there is still a great deal more of Ricoeur's philosophy from which to draw to enrich the growing field of environmental hermeneutics.

In Paul Ricoeur's Renewal of Philosophical Anthropology: Vulnerability, Capability, Justice, Marc de Leeuw argues that Ricoeur’s philosophical project integrates the anthropological tradition while renewing its importance as a hermeneutic anthropology of human capability. Ricoeur posits that our cogito is neither its own absolute master, nor fully transparent to itself, inflicting a “wound” (brisé) and fracturing the center of Cartesian self-certainty. But the Nietzschean disillusionment that ensues does not simply amount to a victorious anti-cogito; it opens another path towards self-understanding. In place of the direct route of intuition is found a more complex way forward, one guided by interpretation. The task of philosophical anthropology is to understand the human through its interpretative, critical, and imaginative ability as well as its capacity to act towards, with, and for others; the interpretation of the world in front of us, the interpretation of “who we are,” and the interpretation of what it means to be among others (as "other selves") coalesces in an anthropology that binds the question of the self to a moral, ethical, and political project, one aiming to reflect our existence-in-common. For Ricoeur, the basic question of our subjective and normative “standing” demands a fundamental response—a response toward our own otherness and to responsibilities triggered by the appeal of Others. In both cases, our vulnerability is inescapable: we can never have an absolute self-knowledge nor an absolute knowledge of Others. Ricoeur turns this fundamental aporia into an affirmative philosophical anthropology of human action, attestation, and justice.