bluuebunny/crossref_metadata_2025_split huggingface dataset:
Object and Truth
Authors: Shapiro Stewart 
Published: October 2003

AbstractSeveral varieties of realism are distinguished. Working realism is a methodological thesis that sanctions the inferences and principles suggested by traditional realism: excluded middle, the axiom of choice, impredicative definition, and general extensionality. Working realism is consistent with antirealist philosophical positions. Realism in ontology, sometimes called “platonism”, is the philosophical view that mathematical objects exist independent of the mind, language, or form of life of the mathematician. Realism in truth value is the view that mathematical assertions have objective truth values independent of the mind, language, or form of life of the mathematician. The relations between these realism are articulated, and the results are related to Quine's ontological, epistemological, and semantic themes.
Life Outside Mathematics
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis final chapter extends structuralism beyond mathematics, to science and to ordinary discourse. Structuralism has a line on a partial account of how mathematics applies to the material world. The theorist postulates that a given area of the world exemplifies a given mathematical structure. One consequence of this perspective is a blurring of the boundary between mathematics and science. The book closes with some speculative remarks about the extent to which ordinary objects – tables, rocks, electrons – can be construed as places in structures.
A Poetics of Itinerancy
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
To a large degree, these female evangelists composed their autobiographies by addition, writing what literary scholars have variously called “and then” narratives or travelogues, being unable or unwilling to prioritize and edit a lifetime of activity. “Ordained” by God and serving as his “mouthpiece,” they may well have found it advantageous to be “invisible” narrators, and writing in a century in which women were constrained in the literary marketplace, they may also have been uncomfortable with the authorial role itself, despite their very public careers as preachers. More significantly, however, they operated largely outside of institutional frameworks, and thus lacked the biographical and narrative landmarks (the occasions of public achievement and success, moments of unmistakable arrival from which autobiographies usually issue and toward which such narratives usually proceed) that helped some male itinerants compose their Lives without resorting to parataxis. As female itinerant preachers, they wrote from a precarious, ill‐defined position, in which they were marginalized from both the male and female paradigms of development, from literary models (the narrative of success or education and the marriage plot) which might have helped them “form” a more shapely narrative. Their itinerant autobiographies are thus another index of their anxiety as women settled in Christ but unsettled in nineteenth‐century American culture and of the complicated relationship between literary and political authority, between gender and genre.
Introduction
Authors: Monius Anne E. 
Published: October 2003

Abstract
The modern religious landscape of Tamil‐speaking South India is dominated by the Hindu tradition, but as this introduction to the book explains, non‐Hindu religious communities played a significant role in shaping the religious history of the region. There are still minority populations of Muslims, Christians, and Jains, but the literary and historical record of the region tells a far more complex story, and includes Jains, Ajivikas, and Buddhists. There has been a recent study on the Tamil‐speaking Jains, but relatively little study of the Buddhists, who are little understood because of the scarcity of remnants of Tamil‐speaking Buddhist culture; this fragmentary Buddhist record is examined. The introduction goes on to discuss the two extant Buddhist texts in Tamil that are complete – the Maṇimēkalai, and the Vīracōliyam, which are the subject of the book, and provide, in very different ways, compelling evidence for the existence of Tamil‐speaking Buddhists in the region. The literary culture that they represent is used to reach an understanding of the (religious) Buddhist communities of the times.
The Maṇimēkalai's Community of Readers and Listeners
Authors: Monius Anne E. 
Published: October 2003

AbstractThe nature of the Maṇimēkalai's textual or reading community is considered through an examination of the narrative as a literary work produced in the context of a diverse and multilingual South Indian literary culture. Through careful reading of the intertextual allusions in the Maṇimēkalai, particularly in relation to the principal themes of an earlier Tamil narrative from which the Buddhist text borrows its central characters and settings, a picture begins to emerge of a textual community of literary connoisseurs who are multilingual, well versed in world views and the literature of various religious communities, and thoroughly engaged in the project of articulating religious identity in a literary and religious landscape of extreme diversity through the medium of ornately sophisticated poetry. The Maṇimēkalai's free appropriation and translation into Tamil of Buddhist narratives and philosophical concepts found in earlier Pāli and Sanskrit transregional sources provides a glimpse of the processes of transmission of a tradition for which no other record exists. In a literary‐cultural context that includes the vehemently anti‐Buddhist invective of the earliest Hindu poet‐saints, such easy switching from transliterated Sanskrit to translated Pāli in the Maṇimēkalai bespeaks a moment in Tamil literary history when language choice did not entail the same cultural, political, or religious allegiance that it would assume by the time of the eleventh‐century Vīracōliyam.
Imagining Community through Commentary
Authors: Monius Anne E. 
Published: October 2003

AbstractThe commentary on the Vīracōliyam discussed here (which really constitutes a text in its own right) brings together fragments of a considerable corpus of Buddhist narrative and devotional poetry in Tamil, of which nothing else remains. Expanding on the Vīracōliyam's project by substantiating the language of the Buddha‐to‐be with Tamil literary examples, the commentary envisions a community of readers who share a profound devotion to the Buddha and a moral vision of human kindness and self‐sacrificing compassion for the welfare of others. In drawing from texts that are not explicitly Buddhist for many of his moral illustrations, the commentator clearly envisions Buddhism as one among many sectarian communities in Tamil‐speaking literary culture; in quoting so broadly, he both locates and subtly reworks common intersectarian concerns and claims a part of the literary corpus in Tamil for Buddhism. In its failure to cite the Maṇimēkalai even once, the commentary further suggests that despite their common language and common geographical origin, the Maṇimēkalai and the Vīracōliyam did not belong to a single community of Tamil‐speaking Buddhists. Rather, each envisions and enacts a textual community unique to its own cultural and historical location, with each text revealing a distinct moment in the way Tamil‐speaking Buddhist communities represented and imagined themselves in diverse religious and linguistic landscapes.
Conclusion
Authors: Monius Anne E. 
Published: October 2003

AbstractAn outline is given of what has been learned of historical Buddhist communities in South India from the examination in the book of the two extant Buddhist texts in Tamil that are complete – the Maṇimēkalai, and the Vīracōliyam. Each text has been shown to reveal a distinct moment in the way in which Tamil‐speaking Buddhist communities represented and imagined themselves. Nevertheless, it is also possible to discern certain thematic threads running through both texts and the Vīracōliyam commentary, and these are discussed.
The Question of Democracy
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
In prison from 1980–84 Ghannouchi translates a number of works and writes some of his own on a number of topics including democracy, women's rights, and Palestine.
He is influenced by Malik Bennabi, whose treatise “Islam and Democracy” inspires him to lay the foundations for his own masterpiece Al‐Hurriyat al‐’Ammah (Public Liberties).
In this book, Ghannouchi attempts to address issues of great interest to modern activists and thinkers in the Muslim world and of direct relevance to the debate on the role Islam plays in the lives of Muslims in the modern world.
Freedom, citizenship rights, riddah (apostasy), democracy's Islamic roots, the foundations of an Islamic democracy, and such concepts as Islamic state, vicegerency, and shura are some of the topics addressed.
Gender in the Mirror
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractIn patriarchal cultures, people internalize cultural gender imagery that enshrines procreative heterosexuality and relations of domination and subordination between men and women. Once internalized – i.e., embedded in people's cognitive and emotional infrastructure – this imagery shapes, though it does not determine individual identity. Discernable in perception, imagination, desire, reflection, judgment, and choice, internalized gender imagery not only affects individual self‐knowledge and self‐definition but also affects people's conception of human nature and hence their political principles and ideals. As a result of their ubiquity and potency, patriarchal stereotypes of womanhood interfere with women's self‐determination or, in other words, their autonomy. The book canvasses and critiques a wide range of toxic gender imagery pertaining to issues that are central to women's individual identities, e.g., mother hood, recovered memory of childhood sexual abuse, and beauty ideals. Because women (and men) typically appropriate culturally entrenched tropes, mythic tales, and pictorial images to develop their self‐portraits and self‐narratives, resisting and supplanting patriarchal discursive regimes are crucial to women's agency. It is incumbent on feminists, then, to combat the pernicious effects of these representations of womanhood through a discursive politics that crafts and broadcasts emancipatory gender imagery and that complements feminist demands for equal rights and improved material conditions. Feminist discursive politics have already made some headway, for contemporary psychoanalytic theory and other representational practices provide illustrations of how emancipatory imagery might look. If this discursive campaign is unsuccessful, patriarchal cultures will continue to undercut women's ability to chart their own courses in their day‐to‐day lives, and feminist social and economic gains will be vulnerable to residual misogyny, backlash, and reversal.
Gender Identity and Women's Agency: Culture, Norms, and Internalized Oppression Revisited
Authors: Meyers Diana Tietjens 
Published: October 2003

Abstract
Because individual identities evolve in the context of enculturation, interpersonal bonds of affection and interdependency, and unconscious attitudes and wishes, a philosophical account of self‐determination must not only give due weight to each individual's unique desires, capabilities, values, interests, and goals, but it must also accommodate these intrapsychic, interpersonal, and social realities insofar as they shape an individual's identity. In patriarchal cultures, women internalize oppression, for regnant narrative schemas, themes, and figurations provide the default templates for their self‐portraits and self‐narratives. Women's appropriation of these default templates reproduce subordinat ing norms and crowds out alternative understandings of who they are and what their lives are about. Thus, patriarchal cultures impede women's agency. In contrast to existing value‐neutral, value‐saturated, and self‐narrative approaches to autonomy, this account stresses the need for a well‐developed, well‐coordinated repertoire of agentic skills. Using these skills enriches women's self‐knowledge, extends their emanci patory potentialities, and strengthens their ability both to define themselves in their own terms and to enact their identities as they understand them – i.e., agentic skills bring women's voices into alignment with their individual identities and their lives.
The Rush to Motherhood: Pronatalist Discourse and Women's Agency
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractDespite the importance of women's decisions about procreation, women's testimony shows that, even when the right to procreate and the right to refuse to procreate are respected, few women autonomously decide whether or not to become mothers. Pronatalist ideology, which I dub matrigyno‐idolatry, is comprised of figurations of motherhood that interfere with women's autonomy by obfuscating their distinctive needs, temperaments, capabilities, and hopes – i.e., by subverting their self‐knowledge – and also by blocking their ability to imagine alternative life courses for themselves – i.e., by subverting their self‐definition. Testimony from those few women whose decisions about motherhood are arguably autonomous suggests that these women call on two key discursive strategies – lyric transfiguration and appropriation/adaptation – to generate individualized self‐figurations as well as agentic skills that enable them to assess the aptness of dissident self‐figurations as articulations of their distinctive sense of self. It is necessary to reform child‐rearing practices that fail to cultivate these skills, and feminist discursive politics must contest the matrigynist discursive monopoly by fashioning and circulating both counterfigurations of motherhood and counterfigurations of adult women disassociated from motherhood. Coupled with efforts to ensure that individual women acquire the agentic skills they need to make selections from a pluralistic stock of imagery and to tailor that imagery to suit themselves, this latitudinarian discursive setting would secure a key social condition for women's autonomy regarding motherhood.
The Family Romance: A Fin‐de‐Siècle Tragedy
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractIt is necessary to find an interpretation of recovered memory of childhood sexual abuse that moves beyond the frequently futile “Did it happen, or didn’t it?” construal. Focusing on the rhetoric of autobio graphical memory in conjunction with the contribution of autobio graphical memory to self‐definition reorients the controversy over recovered memory. Popularized versions of Freud's family romance figure disparate adult outcomes for women: the standard scenario signifies marriage and motherhood, but the sadistic incest trope signifies hysteria or multiple personality disorder. Because cultural ly furnished tropes and mythic tales structure autobio graphical memory, in cases of uncorroborated memories of father‐daughter incest, it may be best to remain agnostic about the accuracy of one's memories and instead to consider whether adopting the sadistic incest trope is conducive to redefining oneself in a satisfying way. For epistemolog ical, therapeutic, legal, and political reasons, feminist psychotherapists, scholars, and discursive activists should fashion alterna tives to the family romance.
Miroir, Memoire, Mirage: Appearance, Aging, and Women
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractInstead of encountering the faces they have identified with, however ambivalently, many aging women meet a stranger in the mirror – an alien image that is an object of scorn and a constant reminder of mortality. What cultural assumptions must be changed in order for women to happily live with their time‐altered visages? Women who have undergone cosmetic surgery use several key strategies to reconnect with their radically transformed faces, and it seems that parallel strategies should serve aging women. Alas, these strategies depend on three untenable assumptions about the self, the expressivity of faces, and the nature of beauty – the identity constancy postulate, the facial legibility postulate, and the goodness‐goes‐with‐beauty postulate. With radical modifications, these postulates could accommo date women's lifelong needs, but it would remain necessary for feminist discursive politics to sever the symbolic association between death and the changes women's faces undergo as they grow old.
Live Ordnance in the Cultural Field: Gender Imagery, Sexism, and the Fragility of Feminist Gains
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractAt the same time as the gender imagery discussed in preceding chapters mandates feminine desires and values for women, it normalizes misogynistic bigotry. None of the solutions that cognitive psychologists and psychoanalytic theorists propose would suffice to wipe out sexism, for all of the remedies derived from these theories bypass one of sexism's major contributing causes, namely, culturally entrenched representations of womanhood. Since men in patriarchal cultures internalize a sexist cultural patrimony that harnesses lasting emotion and potent motivation to flimsy, but seemingly solid rationales for misogynistic practices, a feasible and effective program for resisting and subduing sexism must include a feminist discursive politics aimed at replacing this heritage of derogatory imagery with emanci patory gender imagery. As long as misleading feminine stereotypes remain integral to western mythologies of selfhood and human purpose, unconscious sexism will persist, backlash movements will thrive, and women's social and economic gains will be fragile.
Playing Host to Deity
Authors: Younger Paul 
Published: October 2003

Abstract
In the South Indian religious tradition, there are grand ten‐day festivals held each year in the streets around the temples, mosques, and churches. This tradition is found not only inTamil Nadu and Kerala but also in Sri Lanka and in a variety of diaspora settings as well. These festivities remind one in certain ways of the earthy, lower class ”carnival” activities of medieval Europe, around which the Soviet scholar, M.M. Bakhtin, built some of his theories, except that the South Indian festivals are intensely religious and still very popular. Festivals that go back to ancient times often reflect issues in hunting tribal society, those dating from the medieval period reflect the concerns of complex agricultural societies (with landlords, kings, and priests, prominent), and others that started more recently are concerned with dealing with specific changes in the immediate social setting.
Most of the festivals are held near Hindu temples and involve the worship of a number of deities. Many center on the worship of a particular Goddess, or a Goddess linked to either Visnu or Sivan (Siva) in some interesting way. Subplots about Muslim saints or warriors are commonly woven into the celebration, and a few of the most prominent festivals center on Buddhist or Christian figures, even though the patterns of worship are very similar to the more Hindu‐oriented festivals.
Festivals with ancient roots usually include dramatic ascetic practices such as “fire walking”, where practitioners walk across beds of burning coals, and “hook swinging”, where a person is swung from a scaffold by ropes attached to a hook in the flesh of his back. In Goddess festivals, many worshipers go into a trance and become possessed by the Goddess so that they are enabled to perform healings and exorcisms for others. Animal sacrifice was also central to traditional Goddess festivals, but it is now discouraged in India and is found primarily in diaspora settings where South Indians went as indentured laborers in the nineteenth century.
The crowds for the best‐known festivals can be in the hundreds of thousands, but whatever the size, the community that attends the festival considers itself a sanctified version of its everyday self, and it takes great delight in “playing host” to its favorite deities. This rich religious tradition seems to have roots in the earliest periods of South Indian history, but it is still a vibrant religious form that South Indians seem to be using with new enthusiasm as they face the social changes of the present generation.
Return to the Mountains
Authors: Younger Paul 
Published: October 2003

AbstractOne of the oldest festivals in South India is the pilgrimage to the Sabarimalai shrine of Ayyappan in the mountains of Kerala. About 10 million male devotees make this pilgrimage each December and January. On the way, bands of devotees shout antiphonally “Ayyappan saranam” “I take refuge in Ayyappan” and “Swamiye saranam” “I take refuge in the Lord” , and initiate new pilgrims in the rigors of this form of devotion. Reinterpretations of the Ayyappan stories have taken place a number of times over the centuries, with a major one being that Ayyappan can be called ”HariHara” because he was born of a union of Visnu (Hari) in female form and Sivan (Hara). The recent increase in the popularity of this festival indicates that it still provides a sense of the deepest foundation of South Indian or Dravidian culture.
The Goddess of Koṭuṅkaḷūr
Authors: Younger Paul 
Published: October 2003

AbstractThe festival of Kotunkalur, the ancient capital of Kerala, engages the worshipers with the Goddess of that region described in the Cilappatikaram epic as Kannaki. This Goddess is understood as temperamental, and demands erotic pleasure and blood sacrifices from her devotees. The priests close the temple during the festival because the devotees’ insistence on physical contact with the deity violates the restrictions of the priestly system. The many velicapatu or sorcerers who come to the festival have the power of their ritual swords renewed by having them placed on a sacred spot in the home of the Nair family that manages the temple. On the final day, a member of the ancient kingly lineage arrives and negotiates with the priests and the Nairs on behalf of the worshipers, and it is agreed that the temple will be reopened.
Wandering and Romance With Lord Raṅkanātaṉ
Authors: Younger Paul 
Published: October 2003

Abstract
The Ati or “Original” festival of Srirankam brings an ancient festival tradition into the ritual cycle of one of the most sophisticated temple traditions in all of India. The festival image of Visnu used in these celebrations is a fun‐loving potential bridegroom, and on successive days he makes trips out from the temple on an island in the Kaveri River in the four directions. Gradually, a triangular love story emerges because the Cola princess falls (prapatti) in love with him during a visit to her town, and he then has to return to the temple to deal with the angry Goddess whose devotion (pakti or bhakti) he has dishonored and with whom he is to be married the next day. The Goddess and the worshipers eventually learn that the deity is both fully transcendent and free (paratva) and easy of access (saulabhya).
The Family of Śivaṉ in the Kāvēri River Valley
Authors: Younger Paul 
Published: October 2003

AbstractThe festivals of the Tiruvnaikka temple in the fertile Kaveri River valley reflect the concerns of the landlord Velala caste and the Cola dynasty when, as their many inscriptions show, they joined together to start their famous irrigation system. The symbol system they used has an elaborate medieval quality, which sees things in a bipolar form. The “land” and “water”, which make the irrigation system work, correspond with the Goddess Akilantesvari, who gives fertility to the earth, and the God Sivan, who brought water to earth by catching the river Ganges in his hair. In the festivals, this symbol system is played by reversing the roles of female and male, by comparing the “elephant” concerned, like the priests, with daily devotional work and the ”spider” concerned, like the kings, with building permanent structures such as temples. These festivals are now elegant reminders of a medieval style of thinking and worshipping.