It has often been pointed out that twentieth-century painting and physics share a common tendency toward probing behind appearances into the underlying structure of things ... The author provides a concise summary of those aspects of modern science that relate to his theme, including the development of a 'third science' that embraces information, communication, automation, and systems theory. He also provides in parallel a concise history of the modern movement in painting--Jacket.

The history of western metaphysi from Plato onwards is dominated by the dualism of being and appearance. What something really is (its true being) is believed to be hidden behind the 'mere appearances' through which it manifests. Twentieth-century European thinkers radically overturned this foundation. With Martin Heidegger and Hans-Georg Gadamer came a major step towards taking appearance seriously, exploring a way of seeing that draws attention back 'upstream', from what is experienced into the act of experiencing. Understood in this way, perception is a dynamic event, a 'phenomenon', in which the observer participates. Henri Bortoft guides us through this dynamic way of seeing in various areas of experience -- in distinguishing things, the finding of meaning, and the relationship between thought and words. He also explores similarities with Goethe's reflections on the coming-into-being of the living plant. Here, in another reversal of classical thinking, we find that even in their 'diversity of appeareances', living things are not separate but in relation. Diversity is the dynamic unity of life itself. Expanding the scope of his previous book, The Wholeness of Nature, the author shows how Goethean insights combine with the dynamic way of seeing in continental philosophy to offer us an actively experienced 'life of meaning'. This book will be of interest to anyone who wants to understand the contribution and wider implications of modern European thought in the world today.

The ebook edition of this title is Open Access and freely available to read online. Taking a sociological approach, the authors of Appearance as Capital examine physical appearance as a normatively regulated form of capital and explore how it is possible to accumulate and convert capital based on physical appearance.

'The Post-Resurrection Appearance Stories of the Gospel Tradition' Although there are innumerable studies of the Easter event, the spectrum of New Testament research demonstrates an astonishing vacuum regarding a history-of-tradition analysis of the Easter appearance stories, especially in the application of the form-critical method. This study begins with a methodological review of the more recent literature and challenges the widely accepted view that the appearance stories are to be excluded from consideration of the origins of Easter faith. Because of the far-reaching confusion over the place of these stories within the complex of the resurrection traditions, Part Two scans the distinctions and relationships between them. In Part Three the author concentrates upon the appearance stories themselves and raises the following questions: Are pre-redactional forms discernible? If so, do such demonstrate by comparison similarities of form and content? Does a NT 'Gattung' stand behind them? And, finally, Part Four probes the matter of analogies in the world of primitive Christianity, while Part Five summarizes and asks provisionally if observations of a formal nature invite suggestive possibilities for further work on the question of historical experience behind the stories. An attempt at critical review of such questions is long overdue.

Vols. 2 and 5 include appendices.

Platon zählt zu den einflussreichsten Philosophen aller Zeiten. Er beeinflusste maßgeblich Profil und Kanon der westlichen Philosophie. Die Kritik am sogenannten Platonismus wurde kontinuierlich von den Schwierigkeiten gespeist, die die Interpretation der philosophischen Schriften Platons bereitet. Gemeinhin wird er als rein rationaler Philosoph gesehen. Ein Philosoph war er in der Tat, ebenso jedoch ein Experte in der Annäherung an das Nicht-Rationale, unter anderem in Form von Mythen. So wurde er auch als "Mythenerfinder" und "Mythologe" bezeichnet. Platon war ein Visionär, der es wagte, das Reich des Nicht-Rationalen auf systematische und disziplinierte Art zu erforschen. Insgesamt lässt sich Platons philosophisches Vorhaben als Streben nach einer umfassenden Sicht des organischen Ganzen klassifizieren. Der Ausdruck „Gestalt“ scheint die Ganzheit am ehesten zu beschreiben. Platon kann als prominentester und auch als letzter Repräsentant der antiken Philosophie angesehen werden, der die Entwicklung einer Gestalt-Philosophie anstrebte. Plato is one of the most influential philosophers of all time. He decisively shaped the profile and canon of western philosophy. Criticism of what has become known as Platonism has been continuously nourished by the difficulties of interpreting this philosopher's writings. Plato is commonly viewed as a purely rational philosopher. A philosopher he was indeed, but Plato was also an expert in approaching the non-rational, in the form of mythology among others. Plato has been called a "mythmaker" and a "mythologist". Plato was a visionary who dared to explore the realm of the non-rational in a systematic and disciplined way. In an overall comparison, Plato's philosophical enterprise strives for a comprehensive perspective on the organic whole. The expression "Gestalt" seems to come closest to describing the wholeness. Plato may be considered to be the most prominent representative of classical philosophy to develop a Gestalt philosophy and also the last to do so in antiquity.

An examination of the language of law in the area of political representation, this book considers the development and recognition of group claims brought pursuant to the Voting Rights Act and the Equal Protection Clause in Supreme Court opinions. In his analysis, Burke highlights the different, discursive strategies, broadly identified as liberal and communitarian, used by the Supreme Court to justify the outcomes of various cases, and he argues that no particular strategy of justification is inherently politically conservative or liberal and that no conception of political representation is unassailable. Therefore, it is unlikely that the Supreme Court will articulate a stable measure of fair representation. The Supreme Court offers one more forum in the deliberation over what is fair representation; however, it is not likely to provide minority communities with a legal answer to the problem of political underrepresentation. As such, this book tells the uncertain story of the creation of political fairness by the Supreme Court. The language used to characterize what is fair and representative, and the theoretical designs which the rhetoric reflects, allows us to formulate concepts of fair representation as legal standards evolve. By placing the debate over fair representation in not only political and legal but also philosophical terms, we are better able to understand the inevitable tensions that drive the concept of representation into new, ill-defined, and contentious areas.

Since independence from Spain, a trope has remained pervasive in Latin America’s republican imaginary: that of an endless antagonism pitting civilization against barbarism as irreconcilable poles within which a nation’s life unfolds. This book apprehends that trope not just as the phantasmatic projection of postcolonial elites fearful of the popular sectors but also as a symptom of a stubborn historical predicament: the cyclical insistence with which the subaltern populations menacingly return to the nation’s public spaces in the form of crowds. Focused on Venezuela but relevant to the rest of Latin America, and drawing on a rich theoretical literature including authors like Derrida, Foucault, Lacoue-Labarthe, Nancy, Lyotard, Laclau, Taussig, and others, Dancing Jacobins is a genealogical investigation of the intrinsically populist “monumental governmentality” that in response to this predicament began to take shape in that nation at the time of independence. Informed by a Bolivarian political theology, the nation’s representatives, or “dancing Jacobins,” recursively draw on the repertoire of busts, portraits, and equestrian statues of national heroes scattered across Venezuela in a montage of monuments and dancing—or universal and particular. They monumentalize themselves on the stage of the polity as a ponderously statuesque yet occasionally riotous reflection of the nation’s general will. To this day, the nervous oscillation between crowds and peoplehood intrinsic to this form of government has inflected the republic’s institutions and constructs, from the sovereign “people” to the nation’s heroic imaginary, its constitutional texts, representative figures, parliamentary structures, and, not least, its army. Through this movement of collection and dispersion, these institutions are at all times haunted and imbued from within by the crowds they otherwise set out to mold, enframe, and address.

No detailed description available for "Moral Freedom".