bluuebunny/crossref_metadata_2025_split huggingface dataset:
Silences Noises Voices
Authors: Cavell Stanley 
Published: October 2003

Abstract
In these reflections Cavell touches on three themes not previously developed in his writings. First, two ideas of silence beyond the voices in Wittgenstein’s Investigations: the idea that philosophy maintains silence, because its virtue is responsiveness to the words of others rather than the provision of theses, and the idea of the silence in which philosophical problems end. Cavell links the second to the idea of the deaths of philosophical attempts to escape the ordinary that one finds in the Investigations, thereby reading Wittgenstein as discovering philosophy as learning how to die. Second, Cavell situates his inheritance of Wittgenstein, Emerson, and Thoreau in an insistence in not forcing an overcoming of the split within philosophy itself, a split he epitomizes in two myths of philosophical reading: philosophy as requiring reading everything (Heidegger) and as requiring reading nothing (Wittgenstein). Finally, Cavell ruminates on the charges of indecorous self-indulgence brought against his writings. He locates this as a reaction to his willingness to recognize, even to cultivate, the unconscious in his philosophical writing, and to acknowledge psychoanalysis as posing an intellectual competitor to the aspirations of philosophy.
Long Decimals
Authors: Hart W. D. 
Published: October 2003

Abstract
Real numbers have decimal expansions. If we add to the first order theory of real numbers the supposition that there is a natural number different from, and so greater than, each (standard) natural number, then we get more places for digits, longer decimals, and more reals. When nonzero digits occur only in 10 (to the n)th place for n non-standard, we have an infinitesimal. Descartes assumed there is a one-one order-preserving correspondence between the points on a line and the reals. How might space differ, and could we tell if we needed infinitesimals (and their infinite reciprocals) to impose co-ordinates? In the region consisting of points only finitely far from a given point, we would have a model for all of solid Euclidean geometry except the uniqueness of parallels, and there could be an infinite gold nugget that does not fill space.
Philosophy of Mathematics
Authors: Shapiro Stewart 
Published: October 2003

AbstractThe philosophy of mathematics articulated and defended in this book goes by the name of “structuralism”, and its slogan is that mathematics is the science of structure. The subject matter of arithmetic, for example, is the natural number structure, the pattern common to any countably infinite system of objects with a distinguished initial object and a successor relation that satisfies the induction principle. The essence of each natural number is its relation to the other natural numbers. One way to understand structuralism is to reify structures as ante rem universals. This would be a platonism concerning mathematical objects, which are the places within such structures. Alternatively, one can take an eliminative, in re approach, and understand talk of structures as shorthand for talk of systems of objects or, invoking modality, talk of possible systems of objects. Shapiro argues that although the realist, ante rem approach is the most perspicuous, in a sense, the various accounts are equivalent. Along the way, the ontological and epistemological aspects of the structuralist philosophies are assessed. One key aspect is to show how each philosophy deals with reference to mathematical objects. The view is tentatively extended to objects generally: to science and ordinary discourse.
Mathematics and Its Philosophy
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis chapter deals with the relationship between the practice of mathematics and the philosophy of mathematics. The philosopher of mathematics is, or should be, concerned with mathematics as it is practiced, and so I demur from “philosophy first”, the view that philosophical considerations should set the stage for and determine the proper practice of mathematics. The rejected orientation is sometimes called “first philosophy”. The other extreme, “philosophy last if at all”, is also unhealthy. Mathematics and its philosophy are autonomous disciplines, each with its own questions and problems, and neither dominating the other. Ideally, there should be fruitful interactions between them. The perspective is compared and contrasted with Quine's and Maddy's naturalism.
Structure
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis chapter articulates structuralism, with focus on ontological matters. One group of issues concerns the status of structures themselves and another concerns the status of mathematical objects, the places within structures. The most perspicuous view takes structures to be like ante rem universals, existing independent of any systems that exemplify them. Other in re or eliminative views deny that structures exist independent of any systems or, invoking modality, possible systems that exemplify them. Strictly speaking, according to such views, structures do not exist. An axiomatization of ante rem structuralism is provided, in order to compare it to standard, set‐theoretic foundations of mathematics. Structuralism is compared to functionalism in the philosophy of mind.
Epistemology and Reference
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis chapter deals with matters of epistemology and reference, resolving the well‐known problems with realism or platonism due to Paul Benacerraf. A series of speculative epistemic strategies is presented, to cover the various mathematical structures. Small, finite structures are apprehended by pattern recognition, a form of simple abstraction. Larger finite structures and small infinite structures are grasped via some plausible extensions of pattern recognition. For example, a subject might grasp a method for extending a series of finite structures. The next strategy employs a linguistic abstraction similar to that of Robert Kraut and the neologicists Bob Hale and Crispin Wright. The most speculative strategy is implicit definition, a technique employed in the more abstract branches of mathematics, the branches with large ontologies. I provide a brief account of reference to mathematical objects, which is consistent with the realist ontology and epistemology of ante rem structuralism.
How We Got Here
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis chapter sketches the historical development, within mathematics, of the idea that mathematics is the science of structure. We begin with the complex transition from geometry as the study of physical or perceived space to geometry as the study of freestanding structures. Of particular note is the debate between Poincaré and Russell, and the debate between Frege and Hilbert. Hilbert's work on geometry is the culmination of the programme to banish anything like Kantian intuition, in favour of implicit definitions. Another crucial event was Dedekind's work in arithmetic and real analysis. The Bourbaki school is also briefly investigated.
Practice
Authors: Shapiro Stewart 
Published: October 2003

AbstractThis chapter concerns a gap between the practice of mathematics and its current philosophical and semantic foundations. Mathematicians sometimes speak as if they perform constructions and dynamic operations: lines are drawn, functions are applied, choices are made, and sets are formed. In contrast, the standard realism in ontology, or platonism, and the current semantics, holds or presupposes that mathematics concerns an independent, static realm. Traditional intuitionism suggests the opposite view, that mathematics really is mental construction, and thus the static orientation is misleading and inappropriate. I show how structuralism provides a single conceptual umbrella for the various static/dynamic, classical/intuitionistic systems, as well as the relevant idealizations. Michael Dummett's argument that an assertabilist orientation, based on Heyting semantics, leads to intuitionistic revisionism is challenged. One is lead to revisionism only if assertabilist semantics is combined with a certain pessimism concerning the idealized epistemic powers; a more optimistic philosophy supports classical logic.
Some Wild Visions
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
This literary study concerns the spiritual autobiographies of seven nineteenth‐century American women who found themselves called, often by way of wild visions, to become itinerant evangelists. Jarena Lee, Zilpha Elaw, Nancy Towle, Lydia Sexton, Laura Haviland, Julia Foote, and Amanda Berry Smith, though living and writing in an age which perfected the ideology of domesticity, chose literal homelessness for long periods of their lives, thus renouncing their claim upon the paradigm by which many northern women, black and white, measured their lives. Such itinerant lives were no doubt hard to live; they were even harder to write. All autobiographies, of course, attempt to make a story out of the welter of remembered events which constitute the writer's raw material; they attempt, that is, to discover the pattern and the meaning in experience. But if the experiences in question are new and unfamiliar, where will the autobiographer find the cultural reference points which can reveal, or impose, pattern and meaning? The autobiographies which these women wrote are remarkable documents—sometimes artless, often long, and nearly always desperate attempts to assemble, out of familiar cultural materials, plausible representations of lives which were anything but familiar. Invoking in quick succession different and even contradictory models of self—the biblical paradigm of the suffering servant, the domestic ideal of the nurturing mother, and the capitalistic image of the fantastically productive entrepreneur—they attempt to patch together comprehensible Lives which would somehow be equal to their radically original lives. Literally, psychologically, and ideologically, these female preachers were “out of place,” both in the world of nineteenth‐century evangelicalism and in American culture generally. It was in the hope of situating themselves in that culture, of assuring their readers and themselves of their place in nineteenth‐century America, that they wrote their books. Ultimately, however, these women would write somewhat anxious narratives, itinerant autobiographies still in search of their endings and meanings, books which attempt to summon up the interpretive communities capable of understanding strangers and pilgrims. These are, then, stories about the poetics of itinerancy and also about gender and genre, about the particular predicament of women negotiating with their culture for identity.
Breaking Up Housekeeping
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
Itinerant preachers, the women in this study were literally and figuratively “homeless.” Having abandoned housekeeping to become evangelists, they broke away from the ideology of domesticity and true womanhood that had defined them spatially, socially, and culturally. Of course these “female strangers” knew that she who lost her life—with its familiar patterns and meanings—for the sake of Christ, would find it. Ultimately, and inevitably, however, when they came to write their autobiographies, these female evangelists were lost without some familiar cultural referent that applied specifically to women of nineteenth‐century America. Thus while their unorthodox careers took them far beyond the bounds of home, they found it necessary as writers to make much use of the language of domesticity in their efforts to understand themselves, to justify their lives to an audience that regarded them with suspicion, and to find a “home” in American culture.
Afterword
Authors: Grammer Elizabeth Elkin 
Published: October 2003

Abstract
Each of these spiritual autobiographers looks to her audience as she constructs herself in language, just as she had looked to her listeners in her effort to spread the good news of the gospel. She draws upon the popular languages of her day—domesticity, competitive individualism, evangelicalism and biblical typology—in her effort to explain a “female stranger” to her culture. In doing so she worked, consciously or not, to alter traditional gender expectations, to reconstruct forms of womanhood for her nineteenth‐century readers, to create a place for the female itinerant preachers who might follow in her footsteps. She also reveals, if only between the lines, a certain anxiety, as if she suspected that hers was an impossible project, that cutting and pasting a textual identity with words and images would only partially describe a “stranger” to her culture. Thus, these autobiographers inevitably depend upon their readers—converts?—to help create the interpretive community in which their story would someday make sense.
Reading Maṇimēkalai as Buddhist Literature
Authors: Monius Anne E. 
Published: October 2003

AbstractChapter 1 (and Chs. 2‐3) addresses the earlier of the two extant Tamil (South Indian) Buddhist texts, the Maṇimēkalai, by building on the work of Richman, and reading the text as a consummately literary whole that resonates not only with the earlier themes of the classical Caṅkam corpus, but also with Sanskrit‐influenced poetic theory, and a variety of themes found in other Buddhist literature. Pinpointing as a central motif in the main narrative, the arising of those conditions conducive to Maṇimēkalai's enlightenment (signaled by the technical term ētunikalcci), the narrative and doctrinal portions of the text are shown to be intimately connected through concern with the interdependently arising nature of the world and human relationships. Focusing on the overall structure of the narrative, as well as its thematic content, it is suggested that the labyrinthine character of the text, filled with subplots and stories within stories, is meant to evoke subtly the particularly Buddhist theory of causation, which is given formal structure only at the very end of the text. Careful attention is also paid to the Maṇimēkalai's obvious concern with the moral human life, focusing on the Sanskrit and Tamil literary theories of emotional evocation. The emotional experience that the text seeks to elicit from its audience is that of pity or compassion, a central organizing principle in the Maṇimēkalai's moral vision of concern and compassion for the suffering of all living beings.
The Maṇimēkalai's Buddhist Community Envisioned
Authors: Monius Anne E. 
Published: October 2003

Abstract
The community of Buddhists imagined within the narrative world of the Maṇimēkalai itself is considered – a community whose locus is not the geographical region of Tamil‐speaking southern India in the narrative present, as might be expected, but rather that of all India and the far‐flung reaches of South‐east Asia in the era of the future Buddha's earthly birth. Focusing on the central role played by the begging bowl that never empties if used in service to the poor, it is argued that the bowl itself signals the coming of the future Buddha and embodies those moral values that will enable the Maṇimēkalai's audience to participate in that glorious community to come. Attention to the central locations of the narrative similarly reveals the text's expansive vision of Buddhist community that involves not only the subcontinent but also an island kingdom somewhere in South‐east Asia. Through reference to other Buddhist literature of this early medieval period, it is argued that the Maṇimēkalai participates in larger Asian patterns of redrawing the Buddhist world, relocating its centers away from the cities of northern India associated with Gautama Buddha and toward new foci of Buddhist activity in South India, Sri Lanka, China, and South‐east Asia.
The Vīracōḻiyam
Authors: Monius Anne E. 
Published: October 2003

AbstractThis chapters and the next turn to the eleventh‐century Vīracōliyam and its commentary, both of which construct a technology or theoretical vision of a multilingual literary culture that is claimed for Buddhism. It is argued in this chapter that the Vīracōliyam self‐consciously combines Tamil and Sanskrit grammar and poetic theory in unprecedented ways, for the first time formalizing a relationship between two literary languages that had existed side by side for many centuries. In raising Tamil to the level of a translocal prestige language of learning, the Vīracōliyam traces the origin of this Tamil‐Sanskrit literary language to the teachings of a great Buddha‐to‐be, Avalokiteśvara, thereby carving out a place for Buddhism in the Tamil religious and literary landscape of competing sectarian communities. Named for its heroic royal Cōla (also Chola) dynasty patron, the Vīracōliyam, like the Maṇimēkalai before it, also participates in wider currents within the Buddhist literary world, as South Indian Theravāda monks writing in Pāli in the tenth to the twelfth centuries increasingly identify themselves and the monasteries in which they write as tied to a ‘Coḷiya’ order.
From Qabis to Paris
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Ghannouchi grows up in a Tunisian traditional Islamic yet politically charged milieu of anticolonialist Arab Nationalism.
The journey of his life passes through stations, the first is his country's capital, Tunis, where he studies at the supposedly Islamic institution, Az‐Zaytouna, only to come out of it more confused and almost completely severed from his Islamic roots.
He escapes to Cairo and then to Damascus where he studies philosophy, divorces Nassirism, encounters Islamic groups, such as the Salafis, Hizb‐ut‐Tahrir, and the Muslim Brotherhood, and nationalists groups, such as the Ba’th Party and the Arab Socialist Union, and “reembraces” Islam.
A tour of Europe and then a one‐year study in Paris serve only to consolidate his conversion, attract him to Tablighi Jama’at, and terminate his exile.
On his way back home, he meets what hence becomes his main source of inspiration, Algerian thinker Malik Bennabi.
Secularism
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Secularism is seen as one of the obstacles hindering democratization in the Arab region.
The process of secularization in North Africa, in particular, involved the disempowerment and marginalization of society's traditional institutions.
Islam does not pose a hindrance to free thinking and innovation.
Unlike the fruits of modernity in Europe, modernization in the Arab Maghreb has been a process of hegemony not liberalization, hence the terms pseudomodernity and pseudosecularism.
Secularism and modernity have both been used as weapons to silence opponents and justify despotism, the violation of human rights, and the confiscation of civil liberties.
Civil Society
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Islamic society is a civil society, one that has been undermined by the enforced process of secularization, thus impairing its ability to sustain a genuine process of democratization.
Like John Keane, El‐Affandi, and others Ghannouchi takes issue with Ernest Gellner in his refusal to include Islamic society within the category of a civil society.
Islamic law and faith both play a vital role in civilizing and pacifying individuals.
The Islamic concept of taqwa (the fear of God) motivates citizens to be law‐abiding individuals, thus reducing the cost to both state and society.
Contrary to the effect of Islam, secularism is seen as a major contributor to much of the brutality that human societies suffer from.
The Territorial State and the New World Order
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Democratization in the Arab region has been hindered by the modern Arab territorial state and the world order, both old and new.
An Islamic concept of state has always existed.
In its present colonial design, the Arab territorial state, which is ruled by a postcolonial elite whose interests are linked with former colonial powers, is incapable of democratization.
The world order is not only disinterested in genuine democratization but has also intervened in order to curtail such a process, as happened in Algeria.
Ghannouchi argues that two lobbies are responsible for the policy in the USA of supporting corrupt dictatorships in the Muslim world: the Zionist lobby, which is fearful for the impact of democratization on the future of Israel, and the arms lobby, weapons industrialists, and traders who are eager to maintain the sale of arms to the region.
Islamist Obstacles to Democracy
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Within Islamic circles there are those, such as the affiliates of Hizb‐ut‐Tahrir and the followers of the school of thought headed by Ayman Dhawahiri (often written as Zawahiri), who constitute an obstacle to democratization because of their campaign against democracy and whatever Muslims may borrow from the “infidel” West.
Such groups claim to be the rightful followers of Sayyid Qutb whose key concepts of hakimiyah and jahiliyah they have incorporated into their discourse.
These groups confuse the religious with the political in Islam, a confusion that leads to misinterpreting Islamic religious text and misunderstanding Islamic history.
The theory of faraghat (spaces) is proposed as a model to explain the concept of ijtihad in political thought.
Ghannouchi's Detractors
Authors: Tamimi Azzam S. 
Published: October 2003

Abstract
Four types of critique have been leveled at the work and thought of Rachid Ghannouchi.
The first critique is government sponsored and is exercised by local writers, such as Abdelqader Zghal, or by foreign journalists, such as those of The Sunday Telegraph and The Sunday Express, and authors, such as Michael Collins Dunn, who are suspected of writing at the behest of the Tunisian authorities.
The second critique emanates from Arab secularist writers, such as Egypt's Bahey Eddin Hassan and Sudan's Haydar Ibrahim, who see Ghannouchi as a foe who endeavors to undermine their own positions.
The third critique emanates from former comrades, such as Mohamed Elhachmi Hamdi, who left the movement either for personal reasons or because they have been disillusioned.
The fourth critique emanates from within the same Islamic school of thought to which Ghannouchi belongs, such as Abelwahab Elmessiri, who accuse Ghannouchi of oversimplifying Western liberal concepts including democracy.
Lure and Allure: Mirrors, Fugitive Agency, and Exiled Sexuality
Authors: Meyers Diana Tietjens 
Published: October 2003

AbstractAlthough Narcissus was a man, narcissism is commonly considered a feminine vice. Over the centuries, several symbolic systems mediate this transfer: the myth of Narcissus evolves to reassign narcissism to women; the image of a woman gazing into her mirror becomes a staple motif of western art; and psychoanalytic theory solidifies the bond between women and narcissism and extends it to gay men. Meanwhile, to satisfy its appetite for expanding markets, consumer capitalism manufactures unattainable, ever‐changing beauty ideals that keep women hooked on self‐beautification products and services. This symbolic and economic legacy encodes a no‐win “feminine” psycho‐corporeal dynamic of eroticized estrangement from self – a subjectivity of self‐doubt, perplexity, and frustration, which I term the psychic‐psyché economy. In contrast, a number of contemporary feminist artists ironically appropriate and critically repudiate conventional woman‐with‐mirror imagery, and five of their self‐visionary projects are explored.