We live in ‘knowledge societies’ and work in ‘knowledge economies’, but accounts of social change treat knowledge as homogeneous and neutral. While knowledge should be central to educational research, it focuses on processes of knowing and condemns studies of knowledge as essentialist. This book unfolds a sophisticated theoretical framework for analysing knowledge practices: Legitimation Code Theory or ‘LCT’. By extending and integrating the influential approaches of Pierre Bourdieu and Basil Bernstein, LCT offers a practical means for overcoming knowledge-blindness without succumbing to essentialism or relativism. Through detailed studies of pressing issues in education, the book sets out the multi-dimensional conceptual toolkit of LCT and shows how it can be used in research. Chapters introduce concepts by exploring topics across the disciplinary and institutional maps of education: -how to enable cumulative learning at school and university -the unfounded popularity of ‘student-centred learning’ and constructivism -the rise and demise of British cultural studies in higher education -the positive role of canons -proclaimed ‘revolutions’ in social science -the ‘two cultures’ debate between science and humanities -how to build cumulative knowledge in research -the unpopularity of school Music -how current debates in economics and physics are creating major schisms in those fields. LCT is a rapidly growing approach to the study of education, knowledge and practice, and this landmark book is the first to systematically set out key aspects of this theory. It offers an explanatory framework for empirical research, applicable to a wide range of practices and social fields, and will be essential reading for all serious students and scholars of education and sociology.

This volume brings together key findings of the long-term research project ‘Religious Individualisation in Historical Perspective’ (Max Weber Centre for Advanced Cultural and Social Studies, Erfurt University). Combining a wide range of disciplinary approaches, methods and theories, the volume assembles over 50 contributions that explore and compare processes of religious individualisation in different religious environments and historical periods, in particular in Asia, the Mediterranean, and Europe from antiquity to the recent past. Contrary to standard theories of modernisation, which tend to regard religious individualisation as a specifically modern or early modern as well as an essentially Western or Christian phenomenon, the chapters reveal processes of religious individualisation in a large variety of non-Western and pre-modern scenarios. Furthermore, the volume challenges prevalent views that regard religions primarily as collective phenomena and provides nuanced perspectives on the appropriation of religious agency, the pluralisation of religious options, dynamics of de-traditionalisation and privatisation, the development of elaborated notions of the self, the facilitation of religious deviance, and on the notion of dividuality.

Skylar Rawlings knows that things are not right. The island she lives on is disconnected from everything, but she sees connections everywhere she looks. Her school says she has attention-deficit/hyperactivity disorder, but she can concentrate on all kinds of things-if they're interesting enough. Like her math teacher lying about this field trip to the capital, the average IQ on this island being too high to be chance, or that time slows, speeds up, and sometimes stops altogether. Skylar knows her education is misleading, most people are oblivious, and the world certainly can't work like this. She knows she's missing something. What she doesn't know is that knowing has a cost.

This book discusses the ethical dimension of the interpretation of texts and events. Its purpose is not to address the neutrality or ideological biases of interpreters, but rather to discuss the underlying issue of the intervention of interpreters into the process of interpretation. The author calls this intervention the "ethical" aspect of interpretation and argues that interpreters are neither neutral nor necessarily activists. He examines three models of interpretation, all of which recognize the role that interpreters play in the process of interpretation. In these models, the question of the truth or validity of interpretation is dependent upon the attitude of interpreters. These three models are: (1) the principle of charity in interpretation in the two different versions defended by Hans-Georg Gadamer and Donald Davidson; (2) the production of truth, as developed by Paul Ricoeur and Michel Foucault; and (3) the regulative principle in interpretation as formal validity claims—as presented by Karl-Otto Apel and Jürgen Habermas—and as benevolence or love as an epistemic virtue—as defended by Friedrich Schlegel and Friedrich Schleiermacher. The critical discussion of these three models, which brings to the fore the different manners in which interpreters intervene in the process of interpretation as persons, lays the foundations for an ethics of interpretation. The Ethics of Interpretation will be of interest to scholars and advanced students working in hermeneutics, 19th- and 20th-century philosophy, literary theory, and cultural theory.

Winner of the 2021 Sheikh Hamad Award for Translation and International Understanding (category: translation from Arabic into English) This is an unabridged, annotated, translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) Madārij al-Sālikīn. Conceived as a critical commentary on an earlier Sufi classic by the great Hanbalite scholar Abū Ismāʿīl of Herat, Madārij aims to rejuvenate Sufism’s Qurʾanic foundations. The original work was a key text for the Sufi initiates, composed in terse, rhyming prose as a master’s instruction to the aspiring seeker on the path to God, in a journey of a hundred stations whose ultimate purpose was to be lost to one’s self (fanāʾ) and subsist (baqāʾ) in God. The translator, Ovamir (ʿUwaymir) Anjum, provides an extensive introduction and annotation to this English-Arabic face-to-face presentation of this masterpiece of Islamic psychology.

Our churches and our country long for an expression of common hope. Over the last century, venerable voices in affirmation of a common faith and a common ground have been lifted and heard in Boston, such as those of John Dewey and Howard Thurman. The Dean of Marsh Chapel, Robert Allan Hill, has preached on themes related to a common hope since 2006. Hill has lifted the theology of hope, of a common hope, at the marrow of the gospel. We cherish our forebears, who taught about a common faith and preached a common ground. In church and culture today in America, it is the prospect of a lasting, sturdy, shared hope, more purple than either blue or red, for which we hunger. The sermons about a common hope collected here were preached at the Chautauqua Institution in August of 2017.

This is a 14th-century biography of the famous Persian mystic poet and Knower of God , Jal l al-D n-e R m , in the form of a large compendium of Sufi-style teaching stories. It was commissioned by a grandson about fifty years after R m s death. The author-compiler, Afl k , includes chapters on Bah -e Valad (R m s father), Shams al-D n-e Tabr z (R m s great love), Solt n Valad and Am r ref (R m s son and grandson), and other transmitters of the spiritual Heritage of the Mowlav dervish order. The protagonists are portrayed as performing miracles and confronting critics and rivals. Circumstantial detail abounds, thus providing one of our few windows onto social and political life during the Salj q and Mongol period in Asia Minor. The translation has an extensive index of persons and concepts to assist readers and students.

Love and Vulnerability: Thinking with Pamela Sue Anderson developed out of the desire for dialogue with the late feminist philosopher Pamela Sue Anderson’s extraordinary, previously unpublished, last work on love and vulnerability. The collection publishes this work for the first time, with a diverse, multidisciplinary, international range of contributors responding to it, to Anderson’s oeuvre as a whole and to her life and death. Anderson’s path-breaking work includes A Feminist Philosophy of Religion (1998) and Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness (2012). Her last work critiques, then attempts to rebuild, concepts of love and vulnerability. Reason, critical self-reflexivity, emotion, intuition and imagination, myth and narrative all have a role to play. Social justice, friendship, conversation, dialogue, collective work are central to her thinking. Contributors trace the emergence of Anderson’s late thinking, extend her conversations with the history of philosophy and contemporary voices such as hooks and Butler, and bring her work into contact with debates in theology; Continental and analytic philosophy; feminist, queer and transgender theory; postcolonial theory; African-American studies. Discussions engage with the Me Too movement and sexual violence, climate change, sweatshops, neoliberalism, death and dying, and the nature of the human. Originally published as a special issue of the journal, Angelaki, this large, wide-ranging collection, featuring a number of distinguished contributors, makes a significant contribution to the burgeoning interdisciplinary research on interpersonal relations, sympathy and empathy, affect and emotion.

A collection of short stories that "offers an idiosyncratic series of 'what-ifs' about our fragile human condition ... What if your perfect hermaphrodite match existed on another planet? What if you could suddenly see through everybody's skin to their organs? What if you knew the exact date of your death? What if your city was filled with doppelgangers of you? Forced to navigate these bizarre scenarios, Phillips' characters search for solutions to the problem of how to survive in an irrational, infinitely strange world"--