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This book is a phenomenological approach to film sound and film as a whole, bringing all sensory impressions together within the body as a sense of movement. This includes embodied listening, felt sound and the audiovisual chord as a dynamic knot of visual and auditory movements. From this perspective, auditory spaces in film can be used as a pivot between an inner and an external world.

This book explores the role of social and epistemic diversity in science, technology, and medicine in the 21st century. It argues that most contemporary endeavours to democratize science are epistemically conservative. Using illustrative case studies, Dr Dana Mahr shows how epistemic diversity can contribute to a renewal of the production of scientific knowledge. Her exploration of online self-help cultures, radical feminist health movements, and grassroots environmentalism in Thailand emphasize that “experiential knowledge“ and “performativity“ are important epistemic strategies for marginalized social groups to critically engage with institutionalized knowledge.

Practicing Philosophy as Experiencing Life: Essays on American Pragmatism is a collection of texts written by top international experts on American philosophy. They consider various strands of American pragmatism from the viewpoint of practical philosophy, and provide the historical background and an outline of the international encounter with other philosophical traditions. Many key figures of American thought and pragmatist philosophy are discussed. The volume combines a panorama of approaches and gives a wide scope of problems: ethical, religious, social, political, cultural, ontological, cognitive, anthropological, and others, so as to show that pragmatism can be seen as a philosophy of life and as such it focuses on the life problems of contemporary humans in particular and of humanity in general. Contributors are: Jacquelyn Ann K. Kegley, John Lachs, Sami Pihlström, Krzysztof Piotr Skowroński, Kenneth W. Stikkers, and Emil Višňovský

Events are “generative moments” in at least three senses: events are created by and condense larger-scale social structures; as moments, they spark and give rise to new social processes; in themselves, events may also serve to analyze social situations and relationships. Based on ethnographic studies from around the world—varying from rituals and meetings over protests and conflicts to natural disasters and management—this volume analyzes generative moments through events that hold the key to understanding larger social situations. These events—including the Ashura ritual in Bahrain, social cleavages in South Africa, a Buddhist cave in Nepal, drought in Burkina Faso, an earthquake in Pakistan, the cartoon crisis in Denmark, corporate management at Bang & Olufsen, protest meetings in Europe, and flooding and urban citizenship in Mozambique—are not simply destructive disasters, crises, and conflicts, but also generative and constitutive of the social.

George Herbert Mead taught philosophy and social psychology at the University of Chicago for almost 40 years (from 1894 until his death in 1931). During those years he published many articles and book reviews, but not a single book that contains his theories. After his death, some of his former students published his theories in four volumes. The most important volume is called'Mind, Self & Society'and was edited by Charles W. Morris (1934). This e-book contains the text corpus from this edition, but does not contain the foreword and remarks by Morris.

This book explores the sense in which the uncanny may be a distinctively modern experience, the way these unnerving feelings and unsettling encounters disturb the rational presumptions of the modern world view and the security of modern self-identity, just as the latter may themselves be implicated in the production of these experiences as uncanny.

In various ways, the essays presented in this volume explore the structures and aesthetic possibilities of music, dance and dramatic representation in ritual and theatrical situations in a diversity of ethnographic contexts in Europe, the Americas, Africa and Asia. Each essay enters into a discussion of the “logic” of aesthetic processes exploring their social and political and symbolic import. The aim is above all to explore the way artistic and aesthetic practices in performance produce and structure experience.

Combining historical findings with discourse analyses and diagnostic readings of recent subaltern and aesthetic inquiry, Ireland reveals that the term experience has been incorrectly understood. Since the 1970s, persistent appeals to experience in identity politics and cultural inquiry testify not only to the influence of a particular modern concept but, more importantly, to the historical status of modern self-identity.