In this article, we analyze the grammatical incorporation of demonstratives in a tactile language, emerging in communities of DeafBlind signers in the US who communicate via reciprocal, tactile channels—a practice known as “protactile.” In the first part of the paper, we report on a synchronic analysis of recent data, identifying four types of “taps,” which have taken on different functions in protacitle language and communication. In the second part of the paper, we report on a diachronic analysis of data collected (...) over the past 8 years. This analysis reveals the emergence of a new kind of “propriotactic” tap, which has been co-opted by the emerging phonological system of protactile language. We link the emergence of this unit to both demonstrative taps, and backchanneling taps, both of which emerged earlier. We show how these forms are all undergirded by an attention-modulation function, more or less backgrounded, and operating across different semiotic systems. In doing so, we contribute not only to what is known about demonstratives in tactile languages, but also to what is known about the role of demonstratives in the emergence of new languages. (shrink)

This case study emphasizes the process of concept-testing, pre-feasibility analysis, and branding of an agriculturally based niche product within the broadercultural context of the Native American community. The focus is not value-added, but rather cultural values added.

In The legal determinants of health: Harnessing the power of law for global health and sustainable development, Gostin et al. provide a sustained account of how law can and should be used as an instrument of health promotion. We pick up on the themes of this report with a specific focus of the importance of abortion for women’s sexual and reproductive health and the impact that particular ways of framing abortion in law can have on the lives of women and (...) girls. In this short comment, we wish to emphasize that abortion regulations need to move beyond frameworks based on narrow understandings of harm towards more progressive agendas that take into account the social determinants of health in order to reduce barriers to care. This contribution is particularly relevant to the Commission’s criticism that those ‘[l]aws that stigmatise or discriminate against marginalized populations are especially harmful and exacerbate health disparities’. (shrink)

In 2006, the University of Maryland Carey School of Law had the privilege of co-hosting the annual Health Law Professors Conference with the American Society of Law, Medicine & Ethics (ASLME). Coincidentally, as director of the Law & Health Care Program at Maryland, I had the opportunity to announce the winner of the Jay Healey Health Law Teachers’ Award at the conference. The award is given to “professors who have devoted a significant portion of their career to health law teaching (...) and whose selection would honor Jay [Healey’s] legacy through their passion for teaching health law, their mentoring of students and/or other faculty and by their being an inspiration to colleagues and students.”1 Healey, a Professor in the Humanities Department at the University of Connecticut School of Medicine, was the youngest recipient of the Society’s Health Law Teachers’ Award, which he received in 1990. He was passionate about teaching and had the idea to devote a session each year at the annual conference to teaching health law. It was always a plenary session at which he challenged us to be better teachers. Jay died in 1993, at the age of 46, not long after the Health Law Teachers conference that year, which he attended and which also happened to be held in Baltimore at the University of Maryland School of Law. Thereafter, the award was given in his name. (shrink)

Cet ouvrage pose la question de la construction de sens au cours de religion catholique de Belgique francophone, avec une proposition qui concerne plus particulièrement les élèves de la fin du secondaire et leurs enseignant·es. Trois fils rouges guident le travail, qui lui confèrent une coloration spécifique. Le premier a trait au sens, entendu dans son acception la plus large, qui va du sens du langage au sens le plus ultime, en passant par le sens tel qu'il se décline au (...) coeur d’une existence. Le suivant renvoie à l’articulation entre la construction et la transmission d’un sens, la première expression se rapportant à la pratique des communautés de recherche, la seconde s’inscrivant dans l’acception classique du terme en lien aux savoirs. Le dernier fil conducteur est relatif à l’association de deux disciplines essentielles pour le cours: la philosophie et la théologie, avec une insistance sur la philosophie comme mode de vie et quête de sagesse, à rapprocher de la quête de sens, mais également sur l’intérêt d’introduire les jeunes à une forme de silence et d’introspection. (shrink)

Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.

In this volume, fourteen scholars, many of them contemporaries of Professor Frank, engage with his legacy with important and seminal works which take some of ...

Good scientific research depends on critical thinking at least as much as factual knowledge; psychology is no exception to this rule. And yet, despite the importance of critical thinking, psychology students are rarely taught how to think critically about the theories, methods, and concepts they must use. This book shows students and researchers how to think critically about key topics such as experimental research, statistical inference, case studies, logical fallacies, and ethical judgments. Using updated research findings and new insights, this (...) volume provides a comprehensive overview of what critical thinking is and how to teach it in psychology. Written by leading experts in critical thinking in psychology, each chapter contains useful pedagogical features, such as critical-thinking questions, brief summaries, and definitions of key terms. It also supplies descriptions of each chapter author's critical-thinking experience, which evidences how critical thinking has made a difference to facilitating career development. (shrink)

This article looks at the term dharma as used in a ivth century Indian Buddhist text, the Dharmadharmatāvibhāga. The difficulties of translations mentioned by several translators are a symptom of a problem of the interpretation and touch upon the function of such terms. We are therefore faced with a philosophical problem where philosophy itself is praxis.

A myriad of coordinated signals control cellular differentiation. Reprogramming the cell's proteome drives global changes in cell morphology and function that define cell phenotype. A switch in alternative splicing of many pre‐mRNAs encoding neuronal‐specific proteins accompanies neuronal differentiation. Three groups recently showed that the global splicing repressor, polypyrimidine track‐binding protein (PTB), regulates this switch.1-3 Although a subset of neuronal genes are turned on in both non‐neuronal and neuronal cells, restricted expression of PTB in non‐neuronal cells diverts their mRNAs to nonsense‐mediated (...) decay and prevents protein expression. When the PTB brake is released, the cell splices like a neuron. BioEssays 30:1–4, 2008. © 2007 Wiley Periodicals, Inc. (shrink)

In Rhetoric as a Posthuman Practice, Casey Boyle—or rather, the habitual practice referred to as Casey Boyle—participates in rhetorical studies' recurring concern with relations between humanism and posthumanism. Boyle's posthumanist project crafts another space within the field to think about what rhetoric is, what it does, and what it may become. Rhetoric as a Posthuman Practice recalls the purpose of rhetorical education in the Isocrates and Quintilian traditions—"to become a certain kind of person", but with a posthuman return: Whereas classical (...) rhetorical education aimed at ethically stable character formation—the humanist subject—Boyle's posthuman practice enacts character as in-formation... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 568-569 [Access article in PDF] James P. Scanlan. Dostoevsky the Thinker. Ithaca, NY: Cornell University Press, 2002. Pp. xiii + 251. Cloth, $29.95. Important works on Dostoevsky's life and thought abound, but James Scanlan offers the first comprehensive treatment and evaluation of Dostoevsky as a philosophical thinker. Scanlan uses Dostoevsky's thousands of letters, essays, and "capacious notebooks" (3), as well as (...) his literary work, to analyze systematically Dostoevsky's philosophical worldview and to argue for its coherence. Scanlan's commitment to careful scholarship is apparent throughout, including his translations of the texts. A philosopher himself, Scanlan contextualizes Dostoevsky's work in relation to traditional philosophers, including Descartes, Kant, and Kierkegaard. The result is a balanced, rich, and provocative treatment that also suggests new interpretations of some of Dostoevsky's literary works.If Bakhtin is right to describe Dostoevsky's novels as "polyphonic," how does one ascertain their author's position? Scanlan grants the challenges of approaching Dostoevsky as a philosopher. Nineteenth-century Russian thinkers rarely identified with particular philosophical schools, and Dostoevsky never thought of himself as a philosopher. Yet Dostoevsky was intensely interested in philosophy, and Scanlan argues that Dostoevsky's characters serve as surrogates for competing philosophical positions. Scanlan also reminds readers of Dostoevsky's often-neglected nonfiction works and weaves masterfully the nonfiction and the literature to support his argument.Echoing Bakhtin, Scanlan labels Dostoevsky's methodology "dialogical in style, monological in substance" (4). Doing so effectively rejects critical perspectives that suggest the author held contradictory positions. For Scanlan, Dostoevsky's dialectical method resulted from his preoccupation with combating others' ideas, implied by his frequent use of reductio ad absurdum arguments. Dostoevsky "sought to establish his own positions by demonstrating the failure of their antitheses" (231). Not only does Scanlan persuasively demonstrate the consistency of Dostoevsky's philosophical commitments, he also challenges the appropriation of Dostoevsky by existentialists as an "irrationalist," despite Dostoevsky's "convincing portrayals of human irrationality" and skepticism concerning rationality's powers (5).Scanlan examines Dostoevsky's vision of Christianity that included a strict binary of matter and spirit, and a rejection of rational egoism and mechanism (termed "nihilism"). Dostoevsky's positive deontologism, his "law of love" (with Christ as exemplar) was, for Dostoevsky, necessary to overcome the "law of personality," and conscience grounded in Christian love was the basis for salvation. Scanlan persuasively argues that Dostoevsky, if irrationalist, belongs more with Kant than Kierkegaard in viewing rationality as limited but not to be rejected wholesale. Scanlan uses this analysis to ground a provocative new reading of Notes from Underground.Scanlan also explores the connectedness of Dostoevsky's ethics and aesthetics in Dostoevsky's insistence that artists should create moral beauty beyond the purely aesthetic or cognitive. Much has been written about Dostoevsky's aesthetics, but Scanlan exposes its logical grounding in Dostoevsky's rejection of the subjective utilitarian aesthetics of Chernyshevsky and the radical materialism of Dobrolyubov. For Dostoevsky, the need for [End Page 568] beauty and creativity is intrinsic to human nature, and art serves an epistemological function that gestures toward reality, not as a "mindless photographer" (140) but as a cognitive vision penetrating "the core of his subject" (141). Dostoevsky also justified his use of the anomalous, noting that the exceptional might be "an avenue of access to the universal" (143).Dostoevsky's "dream of a community of perfect Christian brotherhood and love" (160) grounds Scanlan's examination of Dostoevsky's sociopolitical philosophy and his rejection of the critical view that Dostoevsky's politics radically changed over time. Though Scanlan agrees with biographers that Dostoevsky despised the "moral blight" (169) of serfdom, he argues that Dostoevsky's vision of Christian society permitted social stratification so long as service to masters was voluntary, cooperative, and rational. This analysis makes clear the distance between Dostoevsky and Western liberal political theorists.For Dostoevsky, society based on universal Christian love is the only acceptable "socialism," and the last part of Scanlan's work analyzes Dostoevsky's nationalism and its relation to his attacks on socialism. In addition to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Figurative Language and the “Face” in Levinas’s PhilosophyDiane PerpichThe value of images for philosophy lies in their position between two times and their ambiguity.—Levinas, "Reality and Its Shadow"Imagery... occupies the place of theory's impossible.—Le Doeuff, The Philosophical ImaginaryFor many readers, and perhaps above all for Levinas himself, there is something deeply dissatisfying about the account of the "face of the other" in Totality and Infinity and yet the importance (...) of this figure for the major ethical claims of the book can hardly be overstated. The fundamental thesis broached through the notion of the face is the difference between the way in which things are given to consciousness (the order of ontology) and the way in which human beings are encountered (the order of ethics). Whereas things are given to consciousness in sensible experience through the mediation of forms or concepts, the face is present, according to Levinas, in its "refusal to be contained" in a form (Levinas 1969, 194). A passage early in Totality and Infinity defines the face as follows: "The way in which the other presents himself, exceeding the idea of the other in me, we here name face. This mode does not consist in figuring as a theme under my gaze, in spreading itself forth as a set of qualities forming an image. The face of the Other at each moment destroys and overflows the plastic image it leaves me" (50–51, italics in original). A face is thus a very peculiar sort of "phenomenon." In effect, it is non-phenomenal; it does not appear as such and remains exterior to concepts.1 Rhetorically, the face is an image that represents the inadequacy of every image for representing alterity. That is, it represents the impossibility of its own representation and so the problems begin. [End Page 103]In "Violence and Metaphysics," Derrida suggests that Levinas's claim that the absolute alterity of the other refuses conceptualization is undermined from the outset since in order to have meaning as an other, to be recognized and respected as an other, the other must first of all appear: "it is impossible to encounter the alter ego..., impossible to respect it in experience and in language, if this other, in its alterity, does not appear for an ego (in general). One could neither speak, nor have any sense of the totally other, if there was not a phenomenon of the totally other, or evidence of the totally other as such" (Derrida 1978, 123). In what sense can we think or represent absolute alterity if, strictly speaking, it is unthinkable and unrepresentable? And, further, what are we to make of the performative contradiction insofar as Levinas's discourse doesprecisely what it says it is impossible to do? As Derrida notes, even if one cannot thematize the other, "this impossibility and this imperative themselves can be thematized" (123). The difficulty here is that if there "is" an alterity of the type that interests Levinas, then there is no way to represent or speak about it literally—in which case the question arises, in what sense is it? And if one can speak about it, then it is not unrepresentable and thus is not absolute in the sense Levinas says it is.A further contradiction in the notion of the absolute alterity of the face arises owing to the fact that insofar as Levinas's notion of an absolute other forbids us from assigning to the other any determinate predicate, it seems as if all unique, singular faces are the same. As Jean-Luc Marion formulates this problem: "how can one assign an identity to the origin of the appeal such that one can specify which face is involved each time, but without thereby reducing it to a visible phenomenon in the mode of a spectacle?" (Marion 2000, 226). Marion makes a virtue of this feature of Levinas's account, suggesting that "it belongs to the very sense of the appeal that it remain essentially anonymous, and not by default but by excess—the excess of alterity over what it alters" (240). Anonymity, on this view, belongs to the formal structure of interpellation and Marion therein... (shrink)

For over half a century, Esther Rochon has been composing a remarkable literary work. With such a rich body of work, Rochon’s aesthetics requires more attention. With this focus, this article shows that Rochon’s writing bears many themes of “migrant literature” ; it also places it as an example of “philosophical migration” marked by Buddhist Thought.

Larry W. Yackle, Reform and Regret: The Story of Federal Judicial Involvement in the Alabama Prison System New York and Oxford: Oxford University Press, 1989, xii+322 pp.

This article contributes to the debate on the changes needed in the training of nurses, to support the development of a professional position conducive to encounters with others. Based on the analysis of fifteen interviews conducted with nursing students involved in the heart of the health crisis, it highlights the way in which this unprecedented context has radically altered their relationship with their profession, as well as their identity-building process, calling into question their socialization model and the norms of their (...) professional group. This analysis is based on Sibony’s concept of the in-between (1991), which invites us to rethink the link with other actors (patients, caregivers) present in hospitals, based no longer on what separates and differentiates, but on what brings us together, in particular the feeling of shared vulnerability. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reclaiming the Works of Early Modern Women Authorship, Gender, and Interpretation in the Nouveau recueil de lettres des dames de ce temps (1635)1Aurora Wolfgang (bio) and Sharon Diane Nell (bio)Reclaiming the forgotten texts of women writers has been a major feminist undertaking of the last half-century. Indeed, believing in the importance of this sort of work, we have each spent much of our careers studying the women writers (...) absent from our own graduate-school education. What follows, however, is a cautionary tale about discovery and reclamation: first, our discovery of what we thought was a hitherto-neglected text by eminent seventeenth-century writer Madeleine de Scudéry—her Lettres amoureuses de divers auteurs de ce temps (1641); second, our discovery that the text was not (even as indexed in Gerritsen Collection of Women’s History microfilm collection) authored by Scudéry but was written instead by a Franciscan priest, Jacques Du Bosc. Clearly, our second discovery pointed out both our own rush to judgment as well as that of other literary scholars interested in the tenuous project of historical reclamation. In this essay, we seek to explore the implications of attribution and authorship for our cautionary tale. Does the fact that a work is not Scudéry’s Lettres amoureuses but instead Du Bosc’s Nouveau recueil de lettres des dames de ce temps (1635) diminish its importance to the history of women’s letters?The First DiscoveryWe became interested in Scudéry’s Lettres amoureuses because of a brief description of the text in Joan DeJean’s Tender Geographies, a pioneering study of women novelists of the seventeenth century. DeJean describes a one-volume work that constituted the first publication of one of the most important writers of the seventeenth century, Madeleine de Scudéry. This work was a reversal of and “forceful response to” the so-called Ovidian model of epistolary fiction in which a “seduced and abandoned” woman complains in letter form about the infidelity of her male lover. In Scudéry’s text, however, men wrote long letters complaining about the women who did not reciprocate their love (DeJean, Tender Geographies 79).We obtained a copy of the Lettres amoureuses from the Women’s History microfilm collection, which was created in the 1970s (published 1983) in order to make available [End Page 1] an extensive array of texts and documents relating to women’s lives. We were surprised to see that all of the letters in the Lettres amoureuses were written by women—not men. Moreover, most of the letters were written by women to other women. No letters by men were included at all. Our copy of Lettres amoureuses contained letters and responses written between women, meant to show the excellence of women’s writing skill. The letters discussed and debated a wide variety of topics of interest to seventeenth-century French women; more strikingly, however, they reflected a close-knit homosocial world of women who openly expressed love, devotion, desire, and longing for each other’s company.Given the differences between our copy of Lettres amoureuses and the text described by DeJean, we wondered if we were looking at the same book. Was our collection the one to which DeJean referred? Yes and no. In another DeJean article about the Lettres amoureuses, we discovered that DeJean had used a particular copy of the text, one found in the holdings of Harvard’s Houghton Library. Upon first obtaining a microfilm copy of the Houghton volume, and later examining the physical book itself in Houghton’s rare books room, we saw that it (unlike our own copy) did indeed contain only letters by men who complain about their female beloveds. At this point, we thought we had discovered a second volume to Scudéry’s work: it seemed clear to us that the Lettres amoureuses had been halved at some point in the last several centuries and that we had a chance to reunite the volumes. After all, the preface in the Houghton volume tells the reader, “Si vous receuez fauorablement ce volume, ie vous en prepare un second” [“If you receive this volume favorably, I will prepare a second one... (shrink)

The bitterness and protracted character of the biometrician–Mendelian debate has long aroused the interest of historians of biology. In this paper, we focus on another and much less discussed facet of the controversy: competing interpretations of the inheritance of mental defect. Today, the views of the early Mendelians, such as Charles B. Davenport and Henry H. Goddard, are universally seen to be mistaken. Some historians assume that the Mendelians' errors were exposed by advances in the science of genetics. Others believe (...) that their mistakes could have been identified by contemporaries. Neither interpretation takes account of the fact that the lapses for which the Mendelian eugenicists are now notorious were, in fact, mostly identified at the time by the biometricians David Heron and Karl Pearson. In this paper we ask why their objections had so little impact. We think the answer illustrates an important general point about the social prerequisites for effective scientific critique. (shrink)

This essay explores the role of flame in Heidegger’s 1943–44 lectures on Heraclitus. Specifically, I trace a tension that unfolds within the text between two flames: namely, “the flames of presumptuous mismeasurement” characteristic of modernity, and the flames of beyng. As I show, in GA 55 Heidegger argues that a certain Seinsvergessenheit has come to dominate the modern world and has resulted in an attitude of hubris on the part of the human being. As a corrective to this hubris, Heraclitus’s (...) thought serves as a reawakening of the meaning of being. Heidegger, for reasons which I explore in the essay, understands both the forgetfulness of being, and being itself, in terms of flame. I trace the origins and perimeters of these two flames, marking the character and consequences of this conflict, having recourse to the Heraclitus lectures as well as a number of texts that inform them. I then conclude by broadening the scope of the conflict by examining the role that Christianity plays in fanning the flames of modernity. (shrink)

The aim of this study was to investigate factors associated with seriously ill patients’ preferences for their family and physicians making resuscitation decisions on their behalf. Using SUPPORT II data, the study revealed that, among 362 seriously ill patients who were experiencing pain, 277 (77%) answered that they would want their family and physicians to make resuscitation decisions for them instead of their own wishes being followed if they were to lose decision-making capacity. Even after controlling for other variables, patients (...) who preferred the option of undergoing cardiopulmonary resuscitation (CPR) in the future were twice as likely, and those who had had ventilator treatment were four-fifths less likely, to rely on their family and physicians than those who did not want CPR (odds ratio (OR)-2.28; 95% confidence interval (CI) 1.18-4.38) or those who had not received ventilator treatment (OR-0.23; 95% CI 0.06-0.90). Psychological variables (anxiety, quality of life, and depression), symptomatic variables (severity of pain and activities of daily living) and the existence of surrogates were not significantly associated with patients’ preferences for having their family and physicians make resuscitation decisions for them. Age was not a significant factor for predicting the decision-making role after controlling for other variables. (shrink)

This monograph consists of five parts: (1) introductory material including a conference overview; (2) papers presented at an international symposium on the topic of ethical issues in disability and rehabilitation as a section of the Annual Conference of the Society for Disability Studies; (3) responses to the symposium, prepared by four of the participants; (4) selected additional papers which offer views from perspectives or cultures not represented at the Denver conference; and (5) an annotated international bibliography. Representatives from 10 countries (...) discussed ethical issues and decision making in disability and rehabilitation. Conference papers include: "Genetic Engineering--The New Eugenics? Evolving Medical Attitudes towards the Quality of Life" (Hugh Gallagher);"Description of the Decision-Making Project" (Daryl Evans); "Treatment and Nontreatment Decisions with Respect to Extremely Premature, Very Low Birthweight Infants (500-750g)" (Ernle Young); "Allocation of Resources and Distributive Justice" (John Mather); "Quality Assurance as an Aid to Ethical Decision Making in Disability Management: Lessons from Recent Ethical Issues Involving Disadvantaged Groups in New Zealand" (Peter Gow); "Disability and Ethical Issues: A Point of View from the Netherlands" (Yolan Koster-Dreese); "Who Shall Live or How Shall They Live? Consumer and Professional Perspectives on Treatment/Non-Treatment Decisions" (Joseph Kaufert and Patricia Kaufert); and "Debates across Social Movements on Reproductive Technologies, Genetic Engineering, and Eugenics" (Theresia Degener). Conference commentaries include: "The Meeting of Disability and Bioethics: A Beginning Rapprochement" (Adrienne Asch); "A Plea for More Dialogue: Commentary on Ethics Conference" (Robert Slater); "Healing Our Wounds" (Martha Lentz Walker); "Theories and Values: Ethics and Contrasting Perspectives on Disability" (Harlan Hahn); and "Current Example of Ethical Dilemma" (Susan Lacetti). Selected additional papers include: "High-tech Medicine Is Basic Care" (Frederick Abrams); "Prevention of Disabilities as a Medical Question" (G. Schioler); "The Ethics of Disability Prevention: A Parent's Point of View" (Mrs. J. Baker); "A Reference Matrix for Issues of Life and Personhood" (Mike Miles); "Nazi Scientists and Ethics of Today" (Isabel Wilkerson); "Ethical and Policy Issues in Rehabilitation Medicine (Hastings Center Report)" (Arthur Caplan et al.); and "Differing Approaches to Prevention of Disability and Treatment of Impaired Infants Creates Controversies Worldwide" (Barbara Duncan). (JDD). (shrink)

This chapter contains sections titled: Police Philosophize about the Armed and Dangerous The Interview.

How Doctors Think defines the nature and importance of clinical judgment. Although physicians make use of science, this book argues that medicine is not itself a science but rather an interpretive practice that relies on clinical reasoning. A physician looks at the patient's history along with the presenting physical signs and symptoms and juxtaposes these with clinical experience and empirical studies to construct a tentative account of the illness. How Doctors Think is divided into four parts. Part one introduces the (...) concept of medicine as a practice rather than a science; part two discusses the idea of causation; part three delves into the process of forming clinical judgment; and part four considers clinical judgment within the uncertain nature of medicine itself. In How Doctors Think, Montgomery contends that assuming medicine is strictly a science can have adverse side effects, and suggests reducing these by recognizing the vital role of clinical judgment. (shrink)

A. NATURAL. HISTORY. OF. THE. SENSES. “This is one of the best books of the year—by any measure you want to apply. It is interesting, informative, very well written. This book can be opened on any page and read with relish.... thoroughly  ...

In this classic work, often described as "The History of the Rise, Decline, and Fall of the Love Affair," Denis de Rougemont explores the psychology of love from the legend of Tristan and Isolde to Hollywood. At the heart of his ever-relevant inquiry is the inescapable conflict in the West between marriage and passion--the first associated with social and religious responsiblity and the second with anarchic, unappeasable love as celebrated by the troubadours of medieval Provence. These early poets, according to (...) de Rougemont, spoke the words of an Eros-centered theology, and it was through this "heresy" that a European vocabulary of mysticism flourished and that Western literature took on a new direction.Bringing together historical, religious, philosophical, and cultural dimensions, the author traces the evolution of Western romantic love from its literary beginnings as an awe-inspiring secret to its commercialization in the cinema. He seeks to restore the myth of love to its original integrity and concludes with a philosophical perspective on modern marriage. (shrink)