bluuebunny/crossref_metadata_2025_split huggingface dataset:
Kallimachos’ Hymn “On Kingship”
Authors: Brumbaugh Michael 
Published: December 2019

Abstract
This chapter assesses how Kallimachos characterizes Zeus’ kingship and the structure of his political regime in the Hymn to Zeus. Depicting Zeus as a powerful figure who uses force to take what he wants, Kallimachos initially presents political power as derived from physical power. The poet’s rejection of the lottery myth as a plausible rationale for Zeus’ ascension rhetorically reinforces this notion, while at the same time activating a Homeric intertext in which Zeus and Poseidon engage in a debate over whether the Iliadic politics of Olympos is an absolute monarchy or an oligarchy. Siding with Zeus in favor of monarchy, the hymnist elaborates a political hierarchy that ultimately implicates the king in an oversight role over those beneath him. Refiguring the king as a guardian and judge, Kallimachos expands his earlier account of kingly power to embrace a wider variety of kingly virtues. Through allusions to the proemial hymns that open Hesiod’s Works and Days and Theogony, Kallimachos further refines his presentation of the king’s prerogatives as he negotiates a role for the poet in constituting and projecting the king’s authority.
Teaching Hope, Not Grit
Authors: Stitzlein Sarah M. 
Published: December 2019

Abstract
This chapter locates teaching hope as a central task of schools, especially within social studies classes and citizenship education. It exposes worrisome problems with one seemingly hope-aligned educational approach that has gained some traction in schools: developing grit. That approach is problematically individualist and perpetuates injustices and inequities in our society, which may perpetuate despair. To depict a better alternative to grit, this chapter describes quality approaches to citizenship education and locates cultivating habits of hope within them. More than teaching grit, teaching hope provides an approach that is more flexible, social, and political, all the while promoting action that improves one’s life and those of other people.
A Biographical Sketch of Gurdjieff
Authors: Azize Joseph 
Published: December 2019

Abstract
Gurdjieff is described as a man with a rich heritage, that of the Greek-origin inhabitants of Asia Minor, but no home, being disposed by the events of the Russian Revolution. He transplanted his teaching from Russia to Western Europe, eventually adopting France as his permanent base, although he made many trips to the United States, which he considered an important field for his work. This chapter concisely examines his life in several stages, and especially his collaborations with P. D. Ouspensky and A. R. Orage, both of which collapsed. It notes the important final years in Paris, when Jeanne de Salzmann emerged as his lieutenant. The chapter closes with an assessment of the overall trajectory of his life.
An Overview of Gurdjieff’s Ideas
Authors: Azize Joseph 
Published: December 2019

Abstract
Gurdjieff’s teaching was based on a set of coherent principles, relating the ultimate unity of the Creation to the diversity of the phenomena in it. Reality, for Gurdjieff, is a property of the whole, the reality of the phenomena being only relative. This analysis considers his doctrines of matter and materiality, the Ray of Creation (the procession of existence, from God or the Absolute to humanity). This chapter also treats of his anthropology, based on the human “centers” or brains, and the concepts of “doing” and “sleep,” “work,” “self-remembering,” the digestion of cosmic goods, duty and “conscious labor and intentional suffering,” and, finally, his views on religion and prayer.
Gurdjieff and the Mystical Tradition
Authors: Azize Joseph 
Published: December 2019

Abstract
Gurdjieff was fundamentally a mystic in that his system was designed to come into a state where the lower centers or “brains” (mind, feeling, organic instinct) are made healthy and are harmonised together and are aligned with the higher “centers”. In Gurdjieff’s teaching, the higher centers receive the impressions which are the content of mystical experiences, but the lower centers, being disharmonized and undeveloped, cannot come into contact with the higher centers without fainting away before the flood of new and unaccustomed impressions. That is, Gurdjieff’s system is said to allow one to come to a unified sense of one’s own presence, as a whole; and this whole can stand in a sound relation to the cosmic whole, and maintain some consciousness when perceiving objective reality. His affinities with Neoplatonism and the Orthodox spirituality of Mount Athos are discussed, especially the Philokalia, the Russian book The Way of a Pilgrim, and the Orthodox practice of the Jesus Prayer.
Gurdjieff to the Early 1930s
Authors: Azize Joseph 
Published: December 2019

Abstract
By the end of 1930, a crucial shift had taken place in Gurdjieff’s teaching. He had effectively closed his French operations to concentrate on his writing, and, although it was probably not his intention, he had significantly reduced the operations of the groups that A. R. Orage had been maintaining for him in the United States. Orage had been developing Gurdjieff’s tasks into disciplines and now wanted to produce more developed exercises. Gurdjieff took over that line of research and teaching, but alienated Orage. The first traces of the new theories and methods are found in the often overlooked booklet The Herald of Coming Good.
The First Series
Authors: Azize Joseph 
Published: December 2019

Abstract
A comparison of the 1931 and 1950 versions of Beelzebub’s Tales to his Grandson, brings into focus the development of Gurdjieff’s contemplation-like exercises. In the latter edition, he coins a compound word (Aiëssirittoorassnian-contemplation), and sets out the terms of one exercise: his Genuine Being Duty Exercise. This is the earliest truly contemplative exercise which can safely be attributed to Gurdjieff, and it bears some but not all of the marks of his later exercises. A comparison of the 1939 exercise “Make Strong! Not Easy Thing” with what Gurdjieff says about Aiëssirittoorassnian-contemplation shows that what he means by the latter is exemplified in the 1939 exercise. Gurdjieff’s insistence on the importance of consciously inhaling and digesting the higher-substances in the air, and having a cognised (clear) intention is noted.
The Soil Preparing Exercise from the Third Series
Authors: Azize Joseph 
Published: December 2019

Abstract
Although it is impossible to accurately date the exercises given in Life Is Real, Only Then, When “I Am,” it is clear that they were not delivered viva voce or in 1930 or 1931 as stated. They are literary productions and show a high degree of finessing. Scholars, generally, have appreciated neither their importance for understanding Gurdjieff’s teaching, nor how they point to a development in Gurdjieff’s techniques. The first of these, the Soil Preparing Exercise is, it is suggested, based on the use of beads, as in the Orthodox Christian tradition. It aims to help the practitioner raise to consciousness and bring into harmony the lower centers or brains. It also helps the practitioner to differentiate “feeling” and “sensation,” and to control their attention.
The First Assisting Exercise from the Third Series
Authors: Azize Joseph 
Published: December 2019

Abstract
The second exercise in Life Is Real, Only Then, When “I Am,” is the First Assisting Exercise, which is probably adapted from the Jesus Prayer, especially in the form taught by Nicephorus the Solitary in the Philokalia, and evokes the “Ego Exercise” as Gurdjieff told Ouspensky it was practised on Mount Athos. The exercise is set out, and its apparent simplicity is shown to be a highly developed and sophisticated product of much distillation of thought and experience. It is based around the conscious uttering of the words “I Am,” which is central to Gurdjieff’s teaching and techniques. This strengthening the feeling of one’s own presence marks Gurdjieff’s system as what scholars term a “dialogical form” of mystical experience, i.e. one in which one’s sense of individuality is not merged with the Absolute.
The Second Assisting Exercise from the Third Series
Authors: Azize Joseph 
Published: December 2019

Abstract
The third exercise in Life Is Real, Only Then, When “I Am,” is the Second Assisting Exercise, which is probably adapted from the Prayer of the Heart, especially in the form taught by Nicephorus the Solitary in the Philokalia. In this chapter the exercise is set out, together with the alleged original. The similarities are noted, and the differences are explained, and the case that all three of the exercises in Life Is Real are influenced by and modelled on those from Nicephorus is supported by the comparison. Gurdjieff’s alignment of these exercises with his system are highlighted, in particular, the conscious ordering and harmonising of the centers under the direction of a centralised intention, or “real I”.
Exercises from the Transcripts of 1941–1946
Authors: Azize Joseph 
Published: December 2019

Abstract
With these transcripts of Gurdjieff’s meetings in Paris between 1941 and 1946, we witness a lavish, almost virtuoso production of exercises of Transformed-contemplation. These include exercises for relaxation, sensation, harmonizing the work of the centers, collection within one’s atmosphere, what Gurdjieff called “active reasoning,” and using counting as a means of keeping the lower part of the mind quiet while attending to contemplation-like exercises. Not the least important aspect of his teaching in this period is the advice to formulate a daily program while in a collected state, so that the results of the exercises would influence the exercitant’s state while the exercitant is acting in the social domain of life, and thus bridging, as it were, the contemplative and the active states.
The Reality of Being
Authors: Azize Joseph 
Published: December 2019

Abstract
Turning now to exercises taught by Gurdjieff’s pupils, this is the first serious academic study of any aspect of de Salzmann’s The Reality of Being. The volume is an edited collection of translated notes, not always clear even upon investigation. Gurdjieff himself considered de Salzmann his leading pupil in the 1940s, and her critical role in passing on his methods can hardly be overstated. The most important exercises found in this book are examined, and their connection to Gurdjieff’s own efforts shown. In particular, the exercise which she attributes to Gurdjieff for relating the feeling of the words “I Am” to the sensation of the physical body, is a significant addition to the corpus of Gurdjieff’s exercises, and exemplifies several aspects of his teaching. However, a discontinuity from Gurdjieff’s methods is also apparent, e.g. in the “I, Me Exercise” which there is reason to think is not by Gurdjieff, and indeed is at variance with some of his ideas. This is supplemented by a consideration of the “New Work” methods which de Salzmann introduced after Gurdjieff’s death. The deleterious effect of these innovations upon the transmission of the authentic Gurdjieff exercises is noted.
The Preparation
Authors: Azize Joseph 
Published: December 2019

Abstract
The Preparation was the chief practical method used by Gurdjieff in his final years, being attested as early as 1946, while all its elements are known from 1941. It is given here in two versions, as later taught by George and Helen Adie. Together with the Preparation, a daily program would be decided on. The use of a daily program including regular appointments to remember oneself during the day, which are attested in 1943, were linked to the Preparation once it had been formulated and instituted. It was to be used at the very start of the day and, as Adie said, to help the progression from sleep to waking to continue through to the fuller waking which is “self-remembering.” Central to the Preparation is to undertake with an intention and aim, with a helpful posture, and by raising the main faculties (thought, feeling and organic instinct) to consciousness and into a harmonious relationship, crowned by the affirmation “I Am.” The testimony of other pupils of Gurdjieff, most notably Henriette Lannes, Jean Vaysse, and Hugh Brockwill Ripman, is referred to. The range of supportive evidence for the Preparation as taught by the Adies shows that it must have been attributable to Gurdjieff, and given some importance by him.
Citizenship in an Age of Representation
Authors: Dienstag Joshua Foa 
Published: December 2019

Abstract
The problems of representation are not just those of fidelity and competence. Even when representatives are perfectly honest and dedicated, as in Spike Jonze’s film Her, representation itself is in tension with the equality and reciprocity that is at the heart of human relationships. Humans are apt to ignore this tension, however, in favor of the pleasures of representation. Jonze’s film, about a man in love with an artificial intelligence designed to serve him, exemplifies this dilemma of pleasure and autonomy. To the extent that a system of representation interferes with human society, it is an enemy of democracy. Democracy may be supported or aided by representation, but it cannot be wholly constituted by it.
Metaphysics and Material Modes
Authors: Schmaltz Tad M. 
Published: December 2019

Abstract
This chapter concerns the metaphysical basis for Suárez’s account of the material world. It begins with his “analogical” metaphysics, which constitutes a distinctive contribution to the medieval scholastic debate over the applicability of the notion of “being” to God and creatures. Then there is a consideration of Suárez’s introduction into the scholastic theory of distinctions of a modal distinction intermediate between the real and rational distinctions. This new intermediate distinction yields the first clear instance of the early modern notion of a mode. The chapter ends with an examination of the two material modes that are most important for Suárez, namely, the substantial mode of union, which serves to unite substantial form and prime matter, and the accidental mode of inherence, which accounts for the connection between a material substance and its “real accidents.”
Metaphysical Themes from Suárez
Authors: Schmaltz Tad M. 
Published: December 2019

Abstract
This chapter considers three metaphysical themes from Suárez that are reflected in Descartes’s account of the material world. The first theme involves the Suárezian conception of a mode, which had a direct influence on Descartes’s mature metaphysics. The other two themes indicate not a direct influence of Suárez on Descartes, but rather the presence of certain issues in Descartes that Suárez’s work serves to highlight. One of these themes concerns the relation of quantity to impenetrability. Descartes’s discussion of this relation reveals that he needs some version of the Suárezian distinction between quantified and unquantified extension. The final theme concerns the ontological status of surfaces. Descartes adopts a “modal realist” view of such entities that draws on Suárez’s notion of mode, but that also differs from Suárez’s own “moderate realist” view of the indivisibles.
Material Pluralism and Ordinary Bodies
Authors: Schmaltz Tad M. 
Published: December 2019

Abstract
This chapter addresses the question of whether Descartes adopts the “pluralist” view that the material world is composed of distinct substantial parts, or rather the “monist” view that there is a single extended substance, of which all bodies are modes. The defense here of a pluralist reading of Descartes highlights the result in the Synopsis to the Meditations that the realm of extension is composed of distinct substantial and incorruptible “bodies-taken-in-general.” This result is considered in relation to Spinoza’s argument that the Cartesian rejection of a vacuum in nature requires a monistic account of extended substance. Finally, there is an examination of the question of whether the view in the Synopsis allows room at a fundamental level for bodies distinct from bodies-taken-in-general. It is argued that though Descartes perhaps has room at this level for human bodies, he does not have room for other ordinary bodies.
Epilogue
Authors: Schmaltz Tad M. 
Published: December 2019

Abstract
These brief concluding remarks return to Bayle’s critique of Spinoza. The assessment of his objection that Spinoza’s God cannot be immutable insofar as extended substance is the subject of changing modes draws on the history of the notion of a mode that starts with Suárez, proceeds through Descartes, and ends in Spinoza. The assessment of Bayle’s objection that Spinoza’s God cannot be indivisible insofar as extended substance is composed of distinct parts focuses rather on a line of thought that starts with Suárez’s conception of accidental quantity. It turns out that the substantial quantity that Spinoza posits is at some remove not only from the composite though unified quantity that functions as a fundamental accident in Suárez, but also from the collection of substantial parts that plays the role of Descartes’s extended substance.
Spinoza’s Moral Realism
Authors: Andrew Youpa 
Published: December 2019

Abstract
This chapter shows that Spinoza is committed to a type of moral realism. By “moral realism” is meant a theory of the way of life that is best for us as human beings, a theory based on a view on which good and bad are objective properties. By “objective property” is meant a property whose instance(s) does (do) not directly depend on anyone’s desires, emotions, or beliefs about its existence and nature. The author argues that, for Spinoza, the properties of goodness and badness are objective properties. Instances of goodness do not directly depend on someone’s desires, emotions, and beliefs about the existence and nature of goodness. The same holds for badness. His argument for this reading hinges on the conception of human nature that Spinoza appeals to in his definition of “virtue” (4D8). This conception of human nature serves as the foundation for the objectivity of the properties of goodness and badness, and the author contends that it is this that makes Spinoza a type of moral realist.
The Brussels Effect
Authors: Bradford Anu 
Published: December 2019

Abstract
The Brussels Effect challenges the prevalent view that the European Union (EU) is a declining world power. It argues that notwithstanding its many obvious challenges, the EU remains an influential superpower that shapes the world in its image through a phenomenon called the “Brussels Effect.” The Brussels Effect refers to the EU’s unilateral power to regulate global markets. Without the need to resort to international institutions or seek other nations’ cooperation, the EU has the unique ability among nations today to promulgate regulations that shape the global business environment, elevating standards worldwide and leading to a notable Europeanization of many important aspects of global commerce. Different from many other forms of global influence, the Brussels Effect entails that the EU does not need to impose its standards coercively on anyone—market forces alone are often sufficient to convert the EU standard into the global standard as multinational companies voluntarily extend the EU rule to govern their global operations. In this way, the EU wields significant, unique, and highly penetrating power to unilaterally transform global markets, including through its ability to set the standards in diverse areas such as competition regulation, data protection, online hate speech, consumer health and safety, or environmental protection.
Is the Brussels Effect Beneficial?
Authors: Bradford Anu 
Published: December 2019

Abstract
Chapter 8 discusses whether the Brussels Effect is beneficial in terms of advancing people’s welfare, both in the EU and abroad. In examining this question, the chapter engages with economic and political criticism leveled against the Brussels Effect. It asks if the global reach of EU regulations is costly and capable of hindering innovation, or driven by protectionist motives. It also queries if the Brussels Effect should be viewed as a manifestation of regulatory imperialism, undercutting the power of foreign sovereigns to make critical decisions regarding their economies and serve their citizens in accordance with their democratically established preferences.
Divine Warfare and Diplomacy
Authors: Simmons Caleb 
Published: December 2019

Abstract
This chapter examines warfare and diplomacy during Tipu Sultan’s reign as a means to understand the complex constructions of religious fidelity and infidelity in his court. The first section explores the murals of his summer palace, the Dariya Daulat Bagh, in order to demonstrate the position of warfare in his political thought from early in his reign, when his regional dominance was at its height and his sovereign authority unquestioned. These murals portray Tipu Sultan’s holistic vision of sovereignty in which diplomacy, piety, and war coexist and substantiate one another. These murals, especially the understudied portraits on the palace’s eastern wall, correlate religious fidelity with Tipu Sultan’s political allies and infidelity with his rivals. The next section interrogates Tipu Sultan’s proclamations of jihad, or holy war, in his correspondence with international political bodies during the brief armistice between the Third and Fourth Anglo-Mysore Wars.
Restoring an “Ancient Hindu” Family
Authors: Simmons Caleb 
Published: December 2019

Abstract
This chapter examines the vamshavalis, or genealogies, from the court Krishnaraja Wodeyar III. These texts worked within and through modes of historiography from both India and Europe, incorporating innovative structures, styles, and methods from their colonial counterparts. The genealogies, however, remained rooted in the local concerns of sovereignty in which devotion and divine authority were central, but these themes were reframed, and the lineage was shaped through the scope of linear human history. Blending Indian and European modes of historiography, the genealogies of Krishnaraja III are uniquely early colonial Indian histories composed and produced in relation with, response to, and reaction against European modes of political theology, governance, and meaning making. In a period when the king was bereft of administrative and military power, kingship and succession were removed from claims to the “right of conquest” and from the physical process of biological succession.
Displaying Power
Authors: Simmons Caleb 
Published: December 2019

Abstract
This chapter examines the visual media from Krishnaraja Wodeyar III’s court that present a different perspective on royal power rooted in Indian understandings of sovereignty. The chapter focuses on the visual culture of Krishnaraja III’s court and how it was employed to display an alternative to colonial hegemony. Given the vast corpus of visual material that was produced in the Mysore court during Krishnaraja III’s reign, it focuses on the large mural complex in the Rangamahal as an exemplary production of this display of power while drawing on similar imagery in the literary and artistic traditions of his court with occasional reference to others from northern and southern India to build a context for the practice in this early colonial period.