Book Description
Are the "culture wars" over? When did they begin? What is their relationship to gender struggle and the dynamics of class? In her first full treatment of postcolonial studies, a field that she helped define, Gayatri Chakravorty Spivak, one of the world's foremost literary theorists, poses these questions from within the postcolonial enclave.
"We cannot merely continue to act out the part of Caliban," Spivak writes; and her book is an attempt to understand and describe a more responsible role for the postcolonial critic. A Critique of Postcolonial Reason tracks the figure of the "native informant" through various cultural practices--philosophy, history, literature--to suggest that it emerges as the metropolitan hybrid. The book addresses feminists, philosophers, critics, and interventionist intellectuals, as they unite and divide. It ranges from Kant's analytic of the sublime to child labor in Bangladesh. Throughout, the notion of a Third World interloper as the pure victim of a colonialist oppressor emerges as sharply suspect: the mud we sling at certain seemingly overbearing ancestors such as Marx and Kant may be the very ground we stand on.
A major critical work, Spivak's book redefines and repositions the postcolonial critic, leading her through transnational cultural studies into considerations of globality.
Customer Reviews:
The irony.......2007-06-26
I must admit, I did not read the entire book. But it is not because I didn't try.
Spivak is a close associate of Judith Butler, and this text demonstrates the connect -- no person lacking a very specific culural and feminist education can read it.
This is the irony of such texts. Spivak cleary seeks to empower women and individuals of color oppressed by Western hegemony -- ttself a jargon phrase-- yet no one she seeks to liberate could remotely understand her text. Nor could many scholars like myself, who seek to learn from her infinite wisdom.
At some point, I would hope that scholars like Spivak would take a page from the Lawrence Grossbergs of the world and begin to write in more accessible language
To do so is not anti-intelectual -- it is indeed an attempt to ADVANCE scholarship.
A question?.......2006-08-26
how now? a book written about the marginal, the "strung-out", decentered, in a stile one needs a very very expensive education to comprehend? on what side of the pasture are you on?
isnt the appropriation of time one of the nastiest things the elect have done to us? how much time does one have, can have, if one isn't "allowed" to sit in her classes, to have her hand on one's papers, when one has to work, to commute to work, to spend eight hours or more there six days a week?
how does a radical expect the inert to energize when the centrifuge of "modern academia" has separated all the key components of "interaction"?
i want answers.
A landmark..........2006-04-10
As you can already tell by the comments, there is a "clash of cultures" in the academy. It's between:
* People who think philosophy's job is to expand ideas and challenge, versus those who think it should make the present seem more comfortable and make you nod your head in recognition.
* Those who think that gender is relatively unimportant and that work stands for itself; versus those who believe that "to introduce the question of woman changes everything".
* Those who believe that the canon of Western philosophy is adequate to describe the world, and those who believe it has never described the world because it never took the time to understand those that never lived in "the west"
* Those who believe the work of the intellectual should be to outline a philosophy of life to be taken up by others, versus those who believe that it is sometimes "more productive to sabotage what is inexorably to hand than to outline a novel concept that will never seriously be tested".
You get the idea. If you are in the first category of these tensions then there's no point you reading this book. It will confirm all your prejudices.
If the second half of the statements above sounds more like you, then you probably already know this book. But in case you "haven't quite got to it yet", as I hadn't for a while, I can say that this is a book that will reward many detailed readings. It's breadth and depth is breathtaking in an era where the very real problems of generalisation raised by gender/race/colonial analysis have caused many to back away from theorising world systems. As Spivak carefully shows, these systems ("the financialsiation of the globe" - who among the critics could elaborate with such detail on the distinctive impact of informational capital on the rural?) are very much in operation and urgently need to be thought - but never at the expense of forgetting those whose labour is appropriated by those systems. For all the dense theoretical language in the text, Spivak is obviously in a discussion with, for example, the indigenous activist, unlike many of her critics, who complain about her language yet never demonstrate their engagement with e.g. the rural poor.
Let's talk about the language. Yes, it's intimidating. It's philosophy! She's a professional philosopher, that's her job! If you're going to understand the insights of a physicist you'd have to prepare yourself by doing a lot of reading (and experimenting). If you were going to understand a physicist who was pushing the boundaries of the discipline you are probably going to have to be a physicist yourself or be very, very, very interested in the field. As it should be - if I understood what physicists were really doing I'd be worried, given that they study for so long and get all that research money for labs when maybe I could do this in my garage. Despite 15 years of reading social theory (not all the time - I'm not an academic at the moment) I struggled heavily through the first chapter of this book on Kant and Hegel (I know some Hegel, only a little Kant). I'd read two pages and think "I'm not sure I get that, but I'll read it again tomorrow and move on to the next bit anyway." If you're a feminist philosopher I'm sure you'd be going much easier. But the point is, I didn't take it as a reason not to read it - it was a challenge for me to expand my understanding about stuff I thought I knew (e.g., Marx), that she has obviously thought a lot more about than me.
When it got to some things I do know something about (e.g. colonial rhetoric, technology and development), her insights were both revelatory and in accord with my experience at the same time. Anyone with a philosophical bent who has experience in the development field will be troubled by the very convincing case Spivak makes in chapter 4 for development as an instantiation of imperialism. As someone who reads the relevant journals from time to time I have yet to hear anyone with expertise in philosophy and cultural studies outline why Spivak doesn't know what she is talking about, as the Terry Eagleton fan suggets. She does all too well, in a way that intimidates those who made a living pretending they had the answers.
Spivak obviously knows that she's good and the suffer-no-fools tone - some have described it as elitist - might be irritiating for some. I prefer to see it as a persistent frustration with the limitations of language, and an attempt to convey that to the reader. This is not "bad writing". It is very carefully crafted (there are some fantastic, pithy sentences at times) to destabilise the assumptions she knows readers are going to make about the work. If you want to read someone who'll make it all easy, try Andrew Ross (one of my favourite authors, but completely different methodology as befits an American Studies prof).
If you've never read Spivak and aren't completely at home in philosophy and theory, this might not be the place to start. Maybe begin with Landry & Maclean's Spivak Reader and any of her interviews (there's a great one from the journal Signs which is available online). Outside in the Teaching Machinemight be easier after that. But if you are looking for big, challenging ideas that will shift your world-view, this will do it.
As you can tell, I love this book. I think it's a landmark work from someone who is trying to think the world with knowledge and experience of places that previously well-known "world thinkers" never had. It attempts to bring an incredible range of examples and texts into productive conversation. It kind of depresses me because I know I could never write it, yet even by reading it I am no longer as comfortable in subconscious generalisations that Euro-US culture relies on, and that this distances me from some ideas and people. But it has also sharpened my sense of what is important, of where I can make a difference, of what writing can do inside and outside of the academy. It's a great gift if you're prepared to receive it.
This book demands & rewards patience & receptivity to others.......2005-06-08
The indignant and arrogant demands for ease of understanding expressed by so many reviewers here exemplify the passive, anti-intellectual customer service-based epistemology that Spivak educates us against and that drives todays globalizing and enslaving culture. Her book is profound and urgent.
music from under the floorboards.......2002-01-27
Spivak works in the interstices to tease out what has been left out in ideas, in cultures, in histories, in language.
Many people apparently are maddened by her methods because there is no easy "method" to be extracted from her work. Her style is an antithesis to traditional "methods". The only real tool a theorist or critic has is intelligence and that quality is not easily described and perhaps not directly transmittable, especially when the kind of intelligence in question has no precedent and must thus inscribe itself into the language for the first time.
Book Description
Deep Time of the Media takes us on an archaeological quest into the hidden layers of media development -- dynamic moments of intense activity in media design and construction that have been largely ignored in the historical-media archaeological record. Siegfried Zielinski argues that the history of the media does not proceed predictably from primitive tools to complex machinery; in Deep Time of the Media, he illuminates turning points of media history -- fractures in the predictable -- that help us see the new in the old.
Drawing on original source materials, Zielinski explores the technology of devices for hearing and seeing through two thousand years of cultural and technological history. He discovers the contributions of "dreamers and modelers" of media worlds, from the ancient Greek philosopher Empedocles and natural philosophers of the Renaissance and Baroque periods to Russian avant-gardists of the early twentieth century. "Media are spaces of action for constructed attempts to connect what is separated," Zielinski writes. He describes models and machinesthat make this conncection: including a theater of mirrors in sixteenth-century Naples, an automaton for musical composition created by the seventeenth-century Jesuit Athanasius Kircher, and the eighteenth-century electrical tele-writing machine of Joseph Mazzolari, among others. Uncovering these moments in the media-archaeological record, Zielinski says, brings us into a new relationship with present-day moments; these discoveries in the "deep time" media history shed light on today's media landscape and may help us map our expedition to the media future.
Amazon.com
What ever happened to beauty? Since the late 1960s she seems to have been in exile. Postmodern artists traded her in for flirtations with truth, strength, and purity of form. It was then that women started stripping off their heavy makeup and Barbie doll clothing in an effort to gain equal footing with men. And men, anxious too to break some of society's molds, shed their business suits and leisurewear--then the paragons of male beauty. But as art critic Dave Hickey unwittingly predicted during the '80s, that quality--which Plato believed to be eternal and absolute--is the "issue of the '90s."
After three decades of playing wallflower because she was thought by many artists to be frivolous, easy, tired, and even shallow, beauty is dancing again. Uncontrollable Beauty is filled with exciting essays by artists, critics, curators, and philosophers whose definitions of this elusive quality are often at odds with the Platonic ideal. When beauty besets critic Peter Schjeldahl, his mind is "hyperalert," his body eases, and he is often aware of his "shoulders coming down as unconscious muscular tension lets go." Renowned sculptor Louise Bourgeois also experiences beauty as opposed to encountering it: "Beauty is a series of experiences. It is not a noun ... beauty in and of itself does not exist." Artist and coeditor Bill Beckley blames beauty's banishment on Wittgenstein--who, in a 1938 lecture at Cambridge, said that beauty is most often meant as an interjection "similar to Wow! or rubbing one's stomach"--and his undue influence on conceptual artists of the '60s and '70s. Each essay collected here is rigorous in its definition of this elusive yet powerful force in art and aesthetics. Taken together, the writings are an invigorating read for artists and viewers alike.
Book Description
In 1998, a prestigious group of artists, critics, and literati offered in a single collection their incisive reflections on the question of beauty—past, present, and future. This esteemed collection of essays, entitled Uncontrollable Beauty, provoked debates about beauty in art and culture, arousing widespread curiosity and stimulating passionate discussion that helped to usher in a new era of appreciation for beauty in art. In response to the enduring popularity and acclaim for this anthology, Allworth Press has just published a paperback edition of Uncontrollable Beauty, edited by Bill Beckley and David Shapiro.
Customer Reviews:
An excellent book.......2005-07-25
The role of beauty in contemporary art has become a hot topic and this compilation of writings and interviews presents a group of well written and well considered perspectives. I've just finished it and am re-reading many of the essays, as I consider them cogent and inspirational.
A refreshing antidote to the dilemna of today.......2001-05-02
UNCONTROLLABLE BEAUTY: Toward a New Aesthetic is easily some of the most beautiful writing I've ever encountered. Editor Beckley ( who also writes well) has selected poets, critics, painters, sculptors, philosophers to write about where we place Beauty on the scale of art importance in the past thirty years. The very fact that this issue is being addressed bodes well for those of us who have been concerned about recent past trends in art of all forms. Being ugly, controversial, in your face, violent, frivolous, mocking, sadistic has been the criteria for what gets press and thus what the public is spoon-fed as what is "in". So many of us tire of these stale and selfish agendas which don't seem to have a life much past the opening of the show that features them. But why did we get that way? Is there a possibility that we have become so overinformed as to how to see that that most sacred aspect of creativity - beauty - has become a dinosaur? Accordingly to lyrically beautiful essays the answer is a decided "No!". Almost every way of describing beauty, feeling beauty, thinking beauty, seeking beauty is given in this eloquent book. This is not always easy reading.....but there is beauty in making the effort, too. Bravo and welcome back to the age of hope!
Book Description
How is the present crisis of left-wing thought to be understood? To what extent does it call into the question the idea of social totality that underpinned Marxism and many other socialist theories? Does the concept of hegemony imply a new logic that goes beyond the essentialism of classical Marxist thought? These are some of the questions that this now seminal book attempts to answer. It traces the genealogy of the present crisis, from the nineteenth-century debates to the contemporary emergence of new forms of struggle, making it a classic text both for understanding hegemony and for focusing on present social struggles and their significance for democratic theory.
Customer Reviews:
Tough reading--but rewarding.......2007-01-02
Laclau and Mouffe have developed a theory of hegemony, after Antonio Gramsci, that is more fluid and less determined by the ascendancy of one social or economic class; it is, in short, a postmodern reflection on Gramsci.
They begin by positing that there are countless groups within a society, each with a series of perspectives and views. Because of this plurality of groups, it is not possible to know which groups will coalesce into a bloc and be able, through their agreed upon ideas also coming together, to exercise hegemony. Different groups have many possible bloc allies. In the United States, there have been times when Jews and African-Americans have united and worked together, for example, with the Civil Rights Act of 1964; there have been other times when these groups have not been able to work together politically in an harmonious fashion, as with the anti-Jewish slogans of some members of the Nation of Islam (Louis Farrakhan, for instance).
What blocs form and produce a new hegemony depends upon a number of factors: the particular issues which become most salient and lead to groups "choosing up sides" on which position to take with respect to the emergent agenda, pre-existing interests and views characteristic of the group, and the extent to which segments of different groups' views can be articulated together in alliance with other groups to become a bloc.
To use the language of post-structuralism, each potential antagonism of one group with another is a "floating signifier,". . .a 'wild' antagonism which does not predetermine the form in which it can be articulated [linked up] to other elements in a social system." Furthermore, rapid change is possible in a current hegemony. The groups bound together as a bloc may find their articulation coming apart at the seams; latent antagonisms may come to the fore and lead to a rearticulation of interests into a new bloc. Thus, hegemonies are unstable for Laclau and Mouffe--whereas they tend to be much more stable from Gramsci's perspective. The end result is that dominant views can change swiftly, and the ideas that have led to one set of leaders may disintegrate, precipitating new leaders and new political agendas.
Most dramatically, consider the Soviet Union. Who can forget the rapid collapse of the old Bolshevik apparatus, after seventy years of hegemony. Seemingly, overnight the forces of openness put into motion by Mikhail Gorbachev tore apart the previous grand hegemony. However, there is plenty of potential for a new hegemony developing that will be much less supportive of democratic impulses. Witness events occurring in recent years under the presidency of Vladimir Putin.
This is a difficult work to plow through. Nonetheless, it is a fascinating book and worth the effort to make sense of it.
Ivory Tower Polemics.......2006-11-08
This book is a great example of the problem with the contemporary left: a paralysis by analysis by academics too comfortable in their lofty ivory tower to actually take any political action. There was a time when left intellectuals were more concerned class struggle than making tenure or getting published in the most trendy post-modern theory journal. Try to imagine the look on the face of any working class Joe sipping beer at a sports bar when confronted with the language this book is couched in. Ivory tower Marxist serve as an "outlet" for revolutionary energy in a capitalist society. The ivory tower radicalism espoused by this book is nothing but another system of control.
What the struggle with the language may be obsuring from you.......2004-02-03
In non-radical democracy, informed consent is viewed as somewhat desirable.
For better or worse, Marxism is no longer considered altogether intellectually respectable, even by Marxists. So they have retooled themselves as "Post-Marxists," and this is their new bible, espousing "radical democracy." Well, that certainly sounds like a good thing, doesn't it? Might there be a catch? Mais Oui. The catch in books like these, as with David Harvey, is usually buried somewhere in the middle. Consider the commandments provided on page 167:
This gives us a theoretical terrain on the basis of which the notion of radical and plural democrcacy -- which will be central to our argument from this point on -- finds the first conditions under which it can be apprehended. Only if it is accepted that the subject positions cannot be led back to a positive and unitary founding principle -- only then can pluralism be considered radical. Pluralism is radical only to the extent that each term of this plurality of identities finds within itself the principle of its own validity, without this having to be sought in a transcendent or underlying positive ground for the hierarchy of meaning of them all and the source and guarantee of their legitimacy. And this radical pluralism is democratic to the extent that the autoconstitutivity of each one of its terms is the result of displacements of the egalitarian imaginary.
The catch, in case you haven't caught on, is that what you have to pay to play is to say it just their way. Whatever the other merits of the 'project,' (and they may be very real,) if you cannot recite this catechism about the 'subject' more or less verbatim, (preferably verbatim,) you are obviously not radical enough to be worthy of democracy.
In other words, a shibboleth, in other words, an ideological poll tax. In other words, theoretical Marxists fully retain their totalitarian commitment to doing for the masses any heavy mental lifting that might be required.
Worth The Struggle With the Language.......2001-09-03
I studied this text as a graduate student at York University. I must admit that I did not understand the terse theoretical language for a long time. However, I had the good fortune of finding a fellow graduate student in Political Thought who was so well versed in Hegemony and Socialist Strategy that he could extol the hidden meanings of the text for hours on end! I called his ranting, "bible thumping"! But in all seriousness, once you understand the conceptual relationships presented in the book, you find a whole new way of conceptualizing the social, not as an accomplished fact, but as an ongoing practice of articulation. The problem with orthodox forms of Marxism? The fixing of the meaning of the "working class" at the point of production. During the whole development of Marxism up to the theoretical work of Gramsci, we have witnessed the "undoing" of the essentialist meaning/construction of the working class as determined by pure economistic forces. The problem? The larger mediating role of politics and culture. Working class identity is not fixed at the point of production, but is fragmented across other discursive spaces, e.g. nationalism, sports fan, father, mother, reader, lover, etc. There is no neccessary articulation between any of these. The moral lesson behind all this is thus: The Right has been very successful in practicing articulation, providing a broad-based appeal in relation to identities; on the other hand, the left has been "left" with a worn-out, 19th century, industrial model of "working class" identity. The second half of Hegemony and Socialist Strategy takes the reader into a post-Gramscian theoretical muse on the subject of emerging social movements and the discursive (poststructuralist) construction of subject positions, which are always open to new articulations, (both to the left and right), and are never finally fixed. From this theoretical standpoint, the social is open to ongoing struggles over meanings. For the Left to revitalize itself and become a viable force in the new century, it must become more sophisticated in the area of cultural politics and begin to strategically articulate discursive equivalents across social movements--to find common ground in what seems to be a multiple and fragemented emergence of movements. My only criticism is that, by reifying social movements, we lose site of the very complexity and pluralism found within such movements. Does this mean that by its macro perspective it loses sight of the mirco, everyday? On the contrary, no! The model given by Laclau and Mouffe has an applicability well beyond the study of social movement discourses. I utilized the notion of articulation found in the text and the notion of the openness of the social in my critical ethnography of a non-federally recognized Native American group and their struggles over the meaning of their contested identity, (Book Title: Native Americans in the Carolina Borderlands: A Critical Ethnography, Carolinas Press, 2000). The model can be applied in ethnographic works concerned with the social effectivity of larger articulated, social movement discourses. It is the type of contingent theorizing that is itself unfinished and open to new articulations! A must for students, academics, and cultural workers interested in the politics of culture, cultural studies, critical theory, social movements, and social theory in general.
Politics After Modernism.......2000-05-17
Hegemony and Socialist Strategy is an excelent book. It will become a classic for not only those involved in politics, but to understand the very process of political formations. For Laclau and Mouffe, the Left is in a `crossroads', where new social fragmentation questions the core of leftist paradigms. The task, then, becomes how to renovate a theoretical paradigm that can open the possibility for the Left to articulate the various fragmented social struggles into its political project. It with such aim, that the authors remodel a notion of hegemony to fit in with the present social circumstance and leftist paradigm impediments. The authors see themselves as post-Marxists, where the post fits in with the theoretical tools coming from the work situated at the post-structuralist thought such as Derrida, Foucault, etc; and Marxists where Gramsci' notion of hegemony becomes a important point of departure. There are at least two main intervention in this book: the author question the supposedly `leading role' of the working class given traditionally by the Left, and the link of socialism with democracy (or as they see it, radical democracy).
The first two chapters reconstruct the emergence of the concept of hegemony going back all the way to the Second and Third Internationals. They look at the work of Rosa Luxemburg, Kautsky, among other to demonstrate how the social fragmentation was continually repressed by the classist paradigm of the orthodox Marxism. For the authors, the problem was the belief that economic relations are somehow more `real' than other political conditions. They aim at essentialist reasoning behind such belief, and how subjective identities are overdetermined by various relations that partly overlap one another.
In the last two chapters, Laclau and Mouffe re-work a notion of hegemony though the concept of articulation. Here, actors are brought together in a way that their differences makes them equivalent in a negative dimension, against a system of oppressive relation of power. In this way, their identity is split between their positive difference and the wider articulation that they become engaged with it. What one see here is a way to do politics that does not oppress the particular differences and at the same time does not loose the very ability to create a wider structural change. The author finally links such possibility with a radical democratic way of doing politics. One on the problems with the book, however is the language in which many of the argument makes necessary for one to be familiar with the post-structuralism jargons. Also, it is a bit odd that a book on the Marxism discourse does not a have a single reference to the work of Marx himself. At any case, Hegemony and Socialist Strategy is a brilliant tour de force of argument. It shows the wide variety of excellent books that the Amazon has on its `shelf'.
Book Description
The discussions about the ethical, political and human implications of the postmodernist condition have been raging for longer than most of us care to remember. They have been especially fierce within feminism. After a brief flirtation with postmodern thinking in the 1980s, mainstream feminist circles seem to have turned their back on the staple notions of poststructuralist philosophy. Metamorphoses takes stock of the situation and attempts to reset priorities within the poststructuralist feminist agenda.Cross-referring in a creative way to Deleuze's and Irigaray's respective philosophies of difference, the book addresses key notions such as embodiment, immanence, sexual difference, nomadism and the materiality of the subject. Metamorphoses also focuses on the implications of these theories for cultural criticism and a redefinition of politics. It provides a vivid overview of contemporary culture, with special emphasis on technology, the monstrous imaginary and the recurrent obsession with 'the flesh' in the age of techno-bodies.This highly original contribution to current debates is written for those who find changes and transformations challenging and necessary. It will be of great interest to students and scholars of philosophy, feminist theory, gender studies, sociology, social theory and cultural studies.
Customer Reviews:
Superb Introduction to Holistic Science.......2003-07-11
An absolutely fascinating read, at a level suitable for both professional scientists and academics but easily accessible to the layperson as well. This is essential reading for anyone with an interest in holism, holistic science and the limits of science. Bortoft provides an in-depth and comprehensive analysis of Johan Wolfgang von Goethe's approach to science, clearly showing the contemporary relevance of his entirely different way of coming to an understanding of the natural world. He underpins this analysis by his own philosophical research on the relationship between the whole and its parts.
In our daily thinking we tend to be stuck in what Bortoft calls analytic consciousness, through which we try to understand the phenomena in our world by analysing them into parts and then building them up again from those parts. In this way, the whole becomes an entity, which stands alone, albeit constituted from its parts. Goethe's way of science, however, draws on a very different conception of the whole, as being intimately entwined with its parts, in such a way that, in a sense, the whole comes into being through the parts, while at the same time the parts come into being through the whole. We can only really understand this by experiencing it and drawing on our intuitive mode of consciousness.
Bortoft shows how Goethe dwelled in the phenomena he studied to such degree that he was able to understand these phenomena, without needing to explain them. Moreover, Bortoft does an excellent job at showing how this mode of science is objective in the exact same way as conventional science is objective, in that it is verifiable by others, but dependant on a shared way of seeing the world.
Having read many parts of the book over again, I am in awe of the wholeness of this work, in the Goethean sense, so that each section forms both a part of the whole, but at the same time contains the entire work within itself. Once read as a whole, each section brings to life again the entire work, revealing each time new aspects and helping me to think afresh, with thought-provoking ideas. Striking in all this is how Bortoft has managed to bring the entire subject to life by showing so clearly how Goethe's science comes into being.
The relevance and importance of this work will no doubt increase over the years.
Incredible.......2002-02-10
I don't know when I will have the chance to sing this books praises with more details, so here I will just say the following:
This book is a masterpiece on several fronts. Here we have the best articulation yet as to why modern science must reject the healing tonic which lives in Goethe's approach. Here we have the best articulation yet of how an alternative approach to science is possible- one that is systematic and exact, yet open and participative with nature.
The methodology presented in this book is epistemologically sound, unlike the on-looker/representational epistemology that modern natural science is necessarily bound to.
This book shows us how to begin taking a step in a beautiful, true and necessary direction. more later
best non-fiction book I have read.......1999-08-13
No praise is adequate for this book with its strong unsentimental philosophical approach tempered with a relaxed style and exceptionally clear explanations of the material. It opens up a completely new way of viewing and doing science one not easily acceptable to a rigid interpretaion as it stands today. Very broad in its scope discussing very deeply the idea of world view, it is an essential read for any scientist even applied mathematicians such as myself. Unlike other books in the same vein eg metaphysical etc, in whose domain it does not belong, there are no fantastical explanations with no grounding but rather well researched arguments in favour of an almost a Socratic perspective, refering here to Socrates's character and life rather than Plato's use of him in his arguments. Recommended for all open minded readers and those who would like to have theirs opened.
Book Description
Mathematics education in the United States can reproduce social inequalities whether schools use either "basic-skills" curricula to prepare mainly low-income students of color for low-skilled service jobs or "standards-based" curricula to ready students for knowledge-intensive positions. Nor is working for fundamental social change rectifying injustice in the curriculum.
Reading and Writing the World with Mathematics argues that mathematics education should prepare students to investigate and critique injustice, and to challenge, in words and actions, oppressive structures and acts. Based on teacher-research, the book provides a theoretical framework and practical examples for how mathematics educators can connect schooling to a larger sociopolitical context and concretely teach mathematics for social justice.
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Toward a History of Game Theory (History of Political Economy Annual Supplement)
E. Roy Weintraub
Manufacturer: Duke University Press
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ASIN: 0822312530 |
Book Description
During the 1940s "game theory' emerged from the fields of mathematics and economics to provide a revolutionary new method of analysis. Today game theory provides a language for discussing conflict and cooperation not only for economists, but also for business analysts, sociologists, war planners, international relations theorists, and evolutionary biologists. Toward a History of Game Theory offers the first history of the development, reception, and dissemination of this crucial theory.
Drawing on interviews with original members of the game theory community and on the Morgenstern diaries, the first section of the book examines early work in game theory. It focuses on the groundbreaking role of the von Neumann-Morgenstern collaborative work, The Theory of Games and Economic Behavior (1944). The second section recounts the reception of this new theory, revealing just how game theory made its way into the literatures of the time and thus became known among relevant communities of scholars. The contributors explore how game theory became a wedge in opening up the social sciences to mathematical tools and use the personal recollections of scholars who taught at Michigan and Princeton in the late 1940s to show why the theory captivated those practitioners now considered to be "giants" in the field. The final section traces the flow of the ideas of game theory into political science, operations research, and experimental economics.
Contributors. Mary Ann Dimand, Robert W. Dimand, Robert J. Leonard, Philip Mirowski, Angela M. O'Rand, Howard Raiffa, Urs Rellstab, Robin E. Rider, William H. Riker, Andrew Schotter, Martin Shubik, Vernon L. Smith
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The Myth of Property: Toward an Egalitarian Theory of Ownership
John Christman
Manufacturer: Oxford University Press, USA
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ASIN: 0195085949 |
Book Description
The Myth of Property is the first book-length study to focus directly on the variable and complex structure of ownership. It critically analyzes what it means to own something, and it takes familiar debates about distributive justice and recasts them into discussions of the structure of ownership. The traditional notion of private property assumed by both defenders and opponents of that system is criticized and exposed as a "myth." The book then puts forward a new theory of what it means to own something, one that will be important for any theory of distributive justice. This new approach more adequately reveals the disparate social and individual values that property ownership serves to promote. The study has importance for understanding the reform of capitalist and welfare state systems, as well as the institution of market economies in former socialist states, for the view developed here makes the traditional dichotomy between private ownership capitalism and public ownership socialism obsolete. This new approach to ownership also places egalitarian principles of distributive justice in a new light and challenges critics to clarify aspects of property ownership worth protecting against calls for greater equality. The book closes by showing how defenders of egalitarianism can make use of some of the ideas and values that traditionally made private property appear to be such a pervasive human institution.
Book Description
"As a major scholar of Meso-American art, Pasztory has written a valuable and substantive text."
—
Art Documentation
"It would greatly contribute to the revitalization of art history if its practitioners would respond to Esther Pasztory's book with an energy commensurate with its critical polemic. She views art from a very long historical perspective, places it in a social science context, shifts the emphasis from taste to cognition, and brings it under the methodology implied by her title
Thinking with Things. Taken together, this involves nothing less than a transformation of vision, with the widest implications for the practice of her discipline."
—Arthur C. Danto, art critic,
The Nation
"
Thinking with Things is an ambitious essay that addresses some of the fundamental issues in the fields of art history, anthropology, and aesthetics. Extending the discourse of George Kubler's classic
The Shape of Time, Pasztory more directly confronts questions of form, representation, and the meaning of objects created by homo faber."
—David Rosand, Meyer Schapiro Professor of Art History, Columbia University
"Esther Pasztory, a renowned art historian, has immersed herself in the data and theory of anthropology, helping her forge tools which she employs to great advantage in this volume. Eschewing a narrowly 'esthetic' point of view, she shows, over and over again, how a people's art emerges from and reflects its social context. Fearlessly invading the thorny thickets of esthetic theory, Dr. Pasztory grapples with its great issues and presents to the reader a succession of views that are at once engaging, incisive, and provocative."
—Robert L. Carneiro, Curator, American Museum of Natural History
What is "art"? Why have human societies through all time and around the globe created those objects we call works of art? Is there any way of defining art that can encompass everything from Paleolithic objects to the virtual images created by the latest computer technology? Questions such as these have preoccupied Esther Pasztory since the beginning of her scholarly career. In this authoritative volume, she distills four decades of research and reflection to propose a pathbreaking new way of understanding what art is and why human beings create it that can be applied to all cultures throughout time.
At its heart, Pasztory's thesis is simple and yet profound. She asserts that humans create things (some of which modern Western society chooses to call "art") in order to work out our ideas—that is, we literally think with things. Pasztory draws on examples from many societies to argue that the art-making impulse is primarily cognitive and only secondarily aesthetic. She demonstrates that "art" always reflects the specific social context in which it is created, and that as societies become more complex, their art becomes more rarefied.
Pasztory presents her thesis in a two-part approach. The first section of the book is an original essay entitled "Thinking with Things" that develops Pasztory's unified theory of what art is and why we create it. The second section is a collection of eight previously published essays that explore the art-making process in both Pre-Columbian and Western societies. Pasztory's work combines the insights of art history and anthropology in the light of poststructuralist ideas. Her book will be indispensable reading for everyone who creates or thinks about works of art.
Books:
- A History of Greece (Works in Ancient Philosophy)
- A Long Way Gone: Memoirs of a Boy Soldier
- A Student's Guide to the History And Philosophy of Yoga
- A to Z Mysteries: The White Wolf (A Stepping Stone Book(TM))
- America in the Seventies (Cultureamerica)
- Annals of the World: James Ussher's Classic Survey of World History
- Argentina, 1516-1987: From Spanish Colonization to Alphonsín. (Updated)
- Bad Blood: The Tuskegee Syphilis Experiment, Revised Edition
- Beneath the United States: A History of U.S. Policy toward Latin America
- Beyond Chutzpah: On the Misuse of Anti-Semitism and the Abuse of History
Books Index
Books Home
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