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We cannot live a full life unless we know who we are, unless we know the essence of our being. The sciences, which have been immensely helpful in the way in which we live our lives, have been helpless when it comes to telling us how our life should be lived and what its meaning is. Accepting any philosophical or religious belief, on the other hand, limits our freedom to learn directly from personal knowledge of reality, as any preconceived ideas do not only alter its perception, but limit the spectrum of possibilities to which our reason can be applied. To those who do not surrender their right to decide for themselves what reality is, life offers a unique opportunity to apply their insights both in the worlds within and without and either validates or disproves their findings. If they are true to themselves, the continuous feeedback life offers will reveal to them unique characterics of our mind, which are otherwise limited by its own beliefs.
First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.
The history of the study of popular culture in American academia since its (re)introduction in 1967 is filled with misunderstanding and opposition. From the first, proponents of the study of this major portion of American culture made clear that they were interested in making popular culture a supplement to the usual courses in such fields as literature, sociology, history, philosophy, and the other humanities and social sciences; nobody proposed that study of popular culture replace the other disciplines, but many suggested that it was time to reexamine the accepted courses and see if they were still viable. Opposition to the status quo always causes anxiety and opposition, but when the iss...
The history of the study of popular culture in American academic since its (re)introduction in 1967 is filled with misunderstanding and opposition. From the first, proponents of the study of this major portion of american culture made clear that they were interested in making popular culture a supplement to the usual courses in such fields as literature, sociology, history, philosophy, and the other humanities and social sciences; nobody proposed that study of popular culture replace the other disciplines, but many suggested that it was time to reexamine the accepted courses and see if they were still viable. Opposition to the status quo always causes anxiety and oppostion, but when the issues are clarified, often oppoosition and anxiety melt away, as they are now doing.
The purpose of the BIAS is, year by year, to draw attention to all scholarly books and articles directly concerned with the matière de Bretagne. The bibliography aims to include all books, reviews and articles published in the year preceding its appearance, an exception being made for earlier studies which have been omitted inadvertently. The present volume contains over 700 entries on relevant publications that were published in 2013.
This innovative volume establishes autofiction as a new and dynamic area of theoretical research in English. Since the term was coined by Serge Doubrovsky, autofiction has become established as a recognizable genre within the French literary pantheon. Yet unlike other areas of French theory, English-language discussion of autofiction has been relatively limited - until now. Starting out by exploring the characteristic features and definitions of autofiction from a conceptual standpoint, the collection identifies a number of cultural, historical and theoretical contexts in which the emergence of autofiction in English can be understood. In the process, it identifies what is new and distinctiv...
Classical Traditions in Modern Fantasy presents fifteen all-new essays on how fantasy draws on ancient Greek and Roman mythology, philosophy, literature, history, art, and cult practice. Ranging from harpies to hobbits, from Cyclopes to Cthulhu, the comparative study of Classics and fantasy reveals deep similarities between ancient and modern ways of imagining the world.