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Hamlet, adaptation and the work of following

interchangeably now with the antique form of he (‘a’) in Barnado’s: ‘Looks a not like the King?’ (46). Here and in his preceding observation that the entity appears ‘In the same Shakespeare’s genius 141 figure like the King that’s dead’ (44), Barnado relies on a form of recognition that is also a form of re-cognition, i.e. a form of cognition that is based on comparison. Marcellus picks up the same comparison moments later, asking Horatio ‘Is it not like the King?’ (61). Yet Horatio’s response to Marcellus, ‘As thou art to thyself ’ (62), teasingly suggests that, insofar as

in The new aestheticism
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Art as the ‘organ of philosophy’

be known under the conditions inherent in the I, what right does one have to suggest we have access to nature in itself? The essential idea of Schelling’s Naturphilosophie is that, in the same way as the I of self-consciousness is both active and yet can try to reflect upon itself as an object, nature is both actively ‘productive’ (in the sense of Spinoza’s natura naturans) and is made up of objective ‘products’ (natura naturata). The understanding deals with transient ‘products’ and is consequently confined within the limits of determinate cognition

in Aesthetics and subjectivity

have just seen, if one is to be able to designate oneself with the signifier I, one cannot rely solely on the shared, general structure of Geist manifested in language. Friedrich Schlegel’s claims about the relationship between music and feeling cited in Chapter 1 show one way of connecting this issue to music: Now if feeling is the root of all consciousness, then the direction of language [towards cognition] has the essential deficit that it does not grasp and comprehend feeling deeply enough, only touches its surface . . . However large the riches language offers us

in Aesthetics and subjectivity
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Gender and a new politics in Achebe

On Achebe’s endorsement of Ikem’s views, and on his revisionist liberalism, see David Maughan-Brown, unpublished paper, ‘Anthills of the Savannah’s solution to The Trouble with Nigeria’, ACLALS Triennial Conference, University of Kent, Canterbury, 29 August 1989, pp. 4–5. 11 As Ikem discovers in his second encounter with Braimoh, the taxi-driver. The ceaseless circlings of such cognitions about ‘the people’ are of course a measure of Achebe’s political pessimism. See Ascherson, ‘Betrayal’, p. 3. 12 Rutherford, ‘Interview’, p. 3. 13 On interpreting the past

in Stories of women
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Religion and spirituality in environmental direct action

terms of lifestyle and forms of action, is necessary in order to save the planet from environmental destruction. Action, healing and ceremony Religion is not just about the cognition and articulation of certain beliefs and values; it is also about action. Similarly, activities within the environmental direct action movement of the 1990s also served to confirm and validate key movement meanings. Here we explore three different kinds of action in this way: healing, worship and celebration, and direct action protest itself. Healing Gatherings attended by activists tended

in Changing anarchism
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Digital photography and cartography in Wolfgang Weileder’s Atlas

space over a period of time, rooted to the ground as slices of time tick past. Both Weileder and Rafman have created physical art objects that do not deny a Dionysian aspect to online maps and the photography that is used within them. However, each of them also presents deep concerns with these forms of map. Rafman worries about the tendency for Google’s cameras to fall upon ‘the poor and the marginalised’, and sees the artist’s role as challenging ‘Google’s imperial claims’ and its ‘right to be the only one framing our cognitions and perceptions’ (Rafman, 2011: 7

in Time for mapping
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Association and distinction in politics and religion

visible symbols of the divine, in political structure or in art’. 6 Yet, at the same time, it is the human creation, not the divine infinite, which is accessible to human cognition and perception. Religion may be the word of God, but all its evident or accessible components are the construction of humans – a point made, and causing great offence, in Salman Rushdie's The Satanic Verses . Since the divine can only express itself to humans in human form or to human perception, it can only ever be a human experience and communicated by human creation. The charge

in Cultivating political and public identity

from Kant’s notion that aesthetic contemplation is a pleasure free of appropriative interest. In order to reinforce the idea that this pleasure is not based upon the continually renewed need to overcome dissatisfaction, Schopenhauer combines Kant’s notion with a Platonist metaphysics. Both the thing in itself and the Platonic Idea testify for 264 Aesthetics and subjectivity Schopenhauer to the limitations of the time-bound phenomenal world. We can only transcend these limitations by separating our cognition from its motivation by the Will. To do this one must lose

in Aesthetics and subjectivity
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the conservatisation of the Centre and TZP1 4/25/2005 4:49 PM Page 29 The long march back 29 the social democratisation of the Right, the NSD conjures a totalitarianism of the mainstream. We have received our first hint of why I refer to this as the age of mainstreams. Mainstreaming signifies the contemporary closure of social cognition, value and action around conservatism. But because this process is less visible in some countries than in others, a politics of the mainstream may also offer the potential for reopening the social field. In order to unpack

in After the new social democracy
Where and when does the violence end?

with the human remains from its troubled past, whether potent or toxic, but we will frame our analysis with the re­cognition that Kenya’s problems with human remains of this kind are far from unique. We begin, therefore, with a wide-​ranging discussion of the politics of the dead in the context of museum collections generally, which we describe as a classic example of what is termed a ‘wicked problem’. We then move on to contextualise 16 16   Human remains in society the Kenya case, giving a detailed account of the human remains currently housed in the Osteology

in Human remains in society