Living Across And Through Skins

Underscoring the continued relevance of Dewey's thought, Sullivan brings him into conversation with Continental philosophers - Nietzsche and Merleau-Ponty - and feminist philosophers - Butler and Harding - to expand thinking about the body. Emphasizing topics such as the role of habit, the discursivity of bodies, communication and meaning, personal and cultural structures of gender, the improvement of bodily experience, and understandings of truth and objectivity, Living Across and Through Skins acknowledges the importance of the body's experience without placing it in opposition to psychological, cultural, and social aspects of human life.

Explores the dynamic relationship between bodies and the world around them. What if we lived across and through our skins as much as we do within them? According to Shannon Sullivan, the notion of bodies in transaction with their social, political, cultural, and physical surroundings is not new. Early in the 20th century, John Dewey elaborated human existence as a set of patterns of behavior or actions shaped by the environment. Underscoring the continued relevance of his thought, Sullivan brings Dewey into conversation with Continental philosophers -- Nietzsche and Merleau-Ponty -- and feminist philosophers -- Butler and Harding -- to expand thinking about the body. Emphasizing topics such as the role of habit, the discursivity of bodies, communication and meaning, personal and cultural structures of gender, the improvement of bodily experience, and understandings of truth and objectivity, Living Across and Through Skins acknowledges the importance of the body's experience without placing it in opposition to psychological, cultural, and social aspects of human life. By focusing on what bodies do, rather than what they are, Sullivan prompts a closer look at concrete, physical transactions that might be changed to improve human experiences of the world.

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges. The book traces a range of questions, from the history of philosophy in the Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy. Contributors: Stephanie Rivera Berruz, Jacoby Adeshei Carter, Nadia Celis, Tommy J. Curry, Hernando A. Estévez, Daniel Fryer, James B. Haile III, Chike Jeffers, Lee A. McBride III, Michael Monahan, Adriana Novoa, Susana Nuccetelli, Andrea J. Pitts, Dwayne A. Tunstall, and Alejandro A. Vallega

"The book is an in-depth study of Muhammad Mitwall Sha'rawi one of the most important religious figures in late twentieth century Egypt. Sha'rawi was an advisor to the rulers of Egypt as well as being the first Arab television preacher. At the height of his career it was estimated that up to 30,000,000 people tuned in to his show each week. Much of the academic literature that focuses on Islam in modern Egypt repeats the claim that traditionally trained Muslim scholars suffered the loss of religious authority. Sha'rawi however is an example of a well-trained Sunni scholar who became a national media sensation. He used television for the purpose of renewing religion by popularizing long held theological and ethical beliefs."--Provided by publisher.

Every day teachers encounter moments of racial and gender tension in their classrooms. In the most drastic cases, these situations erupt into overt conflict or violence, while in other instances they go largely unnoted. Such incidents reveal that despiteequality legislation and the good intentions of many teachers, racial and gender problems persist. How can teachers more effectively handle these moments? How can they prevent them in the future? This book is the first to unite two major schools of educational philosophy, traditional American pragmatism and contemporary poststructuralism, to offer both theoretical and concrete suggestions for dealing with actual classroom race and gender related events. While schools are one of the most common settings ofrace and gender discord, this book upholds schools as the primary location for alleviating systems of oppression. For it is within schools that children learn how to enact and respond to race and gender through the cultivation of habits, including dispositions, bodily comportment, and ways of interacting. In a spirit of social transformation, this book argues that when students learn to inhabit their races and genders more flexibly, many classroom problems can be prevented and current social structures of identity-based oppression can be alleviated.

A recovery and rediscovery of the surprising strangeness of blood in theological (especially Christian) and civic discourse.

Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. Corporal Compassion emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. Corporal Compassion examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition and challenges practitioners to move past recent reforms and look to a future beyond exploitation or total noninterference--a posthumanist culture that advocates caring in a participatory approach.

Adopting an interdisciplinary approach, this volume explores representations of skin in literature, art, art history, visual media, and medicine and its history. The essays collected here probe the symbolic potential of skin as a shifting sign in various historical and cultural contexts, and also examine the material and organic properties of the body’s largest organ. They deal with skin as a sensual organ, as an interface or contact zone, as the visual marker of identity, and as a lieu de memoire in different periods and media. In its material characteristics, skin is regarded as a medium, a canvas, a surface, and an object of both artistic and medical investigations. The contributions investigate representations of skin in sculpture, painting, film, and fictional, as well as non-fictional, texts from the 16th century to the present. The topics addressed here include the problematic representation of racial identity via skin colour in various media; the sensual qualities of the skin, such as smell or taste; the form and function of tattoos as markers of personal, as well as collective, identity; and scars as signifiers of personal pain and collective suffering.