Browse

The edited volume describes a multi-disciplinary model where students and faculty work with communities, learn from them, and contribute the fruits of theory and research to solving community problems. It is a model where theory and action span multiple ecological levels from individuals and small group to organizations and social structures. The communities of engagement range from local neighborhoods and schools to national policy and international development. These forms of engagement require carefully crafted institutional structures to support them. This volume offers examples of community-engaged theory, scholarship, and action, and the structures that foster them within a research university. The examples are drawn from the Department of Human and Organizational Development at Peabody College, Vanderbilt University, whose programs, from undergraduate service learning and internships to doctoral training in community research and action, embody the vision of The Academy in Action! The chapters document how authentic partnerships between the academy and the community result in meaningful research and praxis.

This second volume in The Deconstruction of Christianity explores the stance or bearing that would be appropriate for us now, in the wake of the dis-enclosure of religion and the retreat of God: that of adoration. Adoration is stretched out toward things, but without phenomenological intention. In our present historical time, we have come to see relation itself as the divine. The address and exclamation—the salut!—that constitutes adoration celebrates this relation: both the relation among all beings that the world is and what is beyond relation, the outside of the world that opens in the midst of the world. This book clarifies and builds upon not only dis-enclosure, the first volume in this project, but also other previous writings on sense, the world, and the singular plurality of being.

In this book, the world's foremost cyber security experts share critical practical knowledge on how the cyberspace ecosystem is structured, how it functions, and what we can do to protect it and ourselves from attack and exploitation. It collects the wisdom of cyber security professionals and practitioners from government, academia, and industry across national and international boundaries. It provides readers with the information they need to secure and sustain the cyberspace ecosystem and to defend themselves against all kinds of adversaries and attacks. It provides critical intelligence on cyber crime and security—including details of real-life operations. Among the many important topics it covers are: building a secure cyberspace ecosystem; public-private partnerships to secure cyberspace; law enforcement to protect cyber citizens and to safeguard cyber infrastructure; and strategy and policy issues relating to the security of the cyberecosystem.

Blanchot’s writings are distinctive for the ways that negativity takes place in them in terms of the experience of literature, the possibility of the work, and the nature of its language. However, this role in his thinking is unique and is not to be subsumed to the negativity found in the thought of Hegel or Heidegger, although it partakes of aspects of both. Instead, negativity for Blanchot operates at the level of the ontological status of language, which oscillates undecidably between the assertion and negation of meaning and thereby affects the experience of literature and the possibility of the work with an irreducible ambiguity. To explicate the significance of this negativity it is necessary to turn to another figure for whom it has become as central, Adorno, whose Hegelian background is much stronger, but who also works against this tradition to form his own negative understanding of dialectics that is crucially exemplified in the work of art. For Adorno, the work of art exists as a particular model of its historical and material context, one that both demonstrates its contradictions and also indicates what has been obscured by them. The negativity of the work is thus both that of the critique that it levels against this context and of the possibilities that it negatively raises in its place. To study the two writers together it is necessary to find the place where their thinking converges, which occurs most critically in the area of post-Kantian aesthetics and the question of autonomy.

This book inaugurates a novel way of understanding the trajectories of health and disease in the context of poverty. Focusing on low-income neighborhoods in Delhi, it stitches together three different sets of issues. First, it examines the different trajectories of illness: What are the circumstances under which illness is absorbed within the normal and when does it exceed the normal. A second set of issues involves how different healers understand their own practices. The book asks: What is expert knowledge? What is it that the health practitioner knows and what does the patient know? How are these different forms of knowledge brought together in the clinical encounter, broadly defined? Finally, the book interrogates the models of disease prevalence and global programming that emphasize surveillance over care and deflect attention away from the specificities of local worlds. Yet the analysis offered retains an openness to different ways of conceptualizing “what is happening” and stimulates a conversation between different disciplinary orientations to health, disease, and poverty. Most studies of health and disease focus on the encounter between patient and practitioner within the space of the clinic. This book instead privileges the networks of relations, institutions, and knowledge over which the experience of illness is dispersed. It helps us see how illness is bound by the contexts in which it occurs, while also showing how illness transcends these contexts to say something about the nature of everyday life and the making of subjects.

This book examines the nature of catastrophes in the era of globalization and technology. Can a catastrophe be an isolated occurrence? Is there such a thing as a “natural” catastrophe when all of our technologies nuclear energy, power supply, water supply are necessarily implicated, drawing together the biological, social, economic, and political? The book examines these questions and more. Included in this edition are two interviews.

Who or what comes after God? In the wake of God, as the last fifty years of philosophy has shown, God comes back again, otherwise: Heidegger's last God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God without Being, and Kearney's God who may be. This book attempts to represent some of the most considered responses to Richard Kearney's recent writings on the philosophy of religion, in particular The God Who May Be: A Hermeneutics of Religion and Strangers, Gods, and Monsters: Interpreting Otherness. It brings together seventeen essays that share the common problematic of the otherness of the Other — seventeen different variations on the same theme: philosophy about God after God — that is to say, a way of thinking God otherwise than ontologically.

Over the past generation, considerable historical attention has been given to evangelical Christians who attacked modern evolutionary theories. This book, by contrast, sheds light on the under-studied story of twentieth-century Christians who remained theologically conservative, but refused to take up arms against modern science—those who sought to show the compatibility of biblical Christianity and the conclusions of mainstream science, including evolution. It focuses on the middle decades of the twentieth century, the same period in which creationism became a movement within evangelicalism, and on two groups of evangelical scientists, the American Scientific Affiliation (ASA) and the UK-based Research Scientists’ Christian Fellowship (RSCF, today Christians in Science). Drawing on published and unpublished sources, including conference papers, interviews, and private correspondence, this book shows how these organizations pursued a reconciliation of science and theology that contradicted the fundamentalist ethos of the period and denied the claims that creationism entailed antievolutionism.

Translation--from both a theoretical and practical point of view--articulates differing but interconnected modes of circulation in the work of writers originally from different geographical areas of transatlantic encounter, such as Europe, Latin America, North America, and the Caribbean. After Translation examines from a transnational perspective the various ways in which translation facilitates the circulation of modern poetry and poetics across the Atlantic. It rethinks the theoretical paradigm of Anglo-American “modernism” based on the transnational, interlingual and transhistorical features of the work of key modern poets writing at both sides of the Atlantic--namely, the Portuguese Fernando Pessoa; the Chilean Vicente Huidobro; the Spaniard Federico García Lorca; the San Francisco-based poets Jack Spicer, Robert Duncan, and Robin Blaser; the Barbadian Kamau Brathwaite; and the Brazilian brothers Haroldo and Augusto de Campos. Another central aim of this book is to analyze how the literary history of modern poetry—traditionally produced within mononational and monolingual frameworks—is altered by a comparative approach that incorporates different languages, poetic traditions, and cultures connected by the heterogeneous geopolitical space of the Atlantic Ocean.

Today democracy has become fundamental. It extends increasingly deeply into everyday life; it grounds and limits our political thought and values. We can't think past or beyond it as a political or even as a social system. This is a sense in which we do indeed live at history's end. But this end is not a happy one, because the democratic system we now live in does not satisfy tests that we can legitimately put to it. In this situation, it is important to come to new terms with the fact that literature, at least until about 1945, was hostile to political democracy in particular. It continually attempted not just to resist democracy but to explore other ways of being democratic than those instituted politically. Today, Against Democracy argues, literature helps us not so much to imagine political and social possibilities beyond democracy as to understand how life might be lived simultaneously in and outside of democratic state capitalism. Drawing on political theory, intellectual history, and the techniques of close reading, Against Democracy offers new accounts of the ethos of refusing democracy, of literary criticism's contribution to that ethos, and of the history of conservative resistances to capitalism and democracy. It also proposes innovative interpretations of a range of writers, including Tocqueville, Disraeli, George Eliot, E. M. Forster, and Saul Bellow.