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Viennese émigré architect Bernard Rudofsky (1905–1988) is most frequently recalled for curating “Architecture without Architects,” the famous 1964 photography exhibition of vernacular, preindustrial structures at the Museum of Modern Art in New York. Far from simply a romantic or nostalgic invocation of cultures lost to industrial modernity, Rudofsky's exhibition drew on decades of speculations about modern architecture and urbanism, particularly their semantic, technological, institutional, commercial, and geopolitical influences.Focusing on Rudofsky's encounters with Japan in the 1950s―he described postwar Japan as a “rear-view mirror” of the American way of life―architectural historian Felicity D. Scott revisits the architect's readings of the vernacular both in the United States and Japan, which resonate with his attempts to imagine architecture and cities that refused to communicate in a normative sense. In a contemporary world saturated with visual information, Rudofsky's unconventional musings take on a heightened resonance.Critical Spatial Practice 7Edited by Nikolaus Hirsch, Markus MiessenFeaturing artwork by Martin Beck

This book is a philosophical exploration of disorientation and its significance for action. Disorientations are human experiences of losing one's bearings, such that life is disrupted and it is not clear how to go on. In the face of life experiences like trauma, grief, illness, migration, education, queer identification, and consciousness raising, individuals can be deeply disoriented. These and other disorientations are not rare. Although disorientations can be common and powerful parts of individuals' lives, they remain uncharacterized by Western philosophers, and overlooked by ethicists.Disorientations can paralyze, overwhelm, embitter, and misdirect moral agents, and moral philosophy and motivational psychology have important insights to offer into why this is. More perplexing are the ways disorientations may prompt improved moral action.Ami Harbin draws on first person accounts, philosophical texts, and qualitative and quantitative research to show that in some cases of disorientation, individuals gain new forms of awareness of political complexity and social norms, and new habits of relating to others and an unpredictable moral landscape. She then argues for the moral and political promise of these gains. A major contention of the book is that disorientations have 'non-resolutionary effects': they can help us act without first helping us resolve what to do. In exploring these possibilities, Disorientation and Moral Life contributes to philosophy of emotions, moral philosophy, and political thought from a distinctly feminist perspective. It makes the case for seeing disorientations as having the power to motivate profound and long-term shifts in moral and political action. A feminist re-envisioning of moral psychology provides the framework for understanding how they do so.

This book is a philosophical exploration of disorientation and its significance for action. Disorientations are human experiences of losing one's bearings, such that life is disrupted and it is not clear how to go on. In the face of life experiences like trauma, grief, illness, migration, education, queer identification, and consciousness raising, individuals can be deeply disoriented. These and other disorientations are not rare. Although disorientations can be common and powerful parts of individuals' lives, they remain uncharacterized by Western philosophers, and overlooked by ethicists.Disorientations can paralyze, overwhelm, embitter, and misdirect moral agents, and moral philosophy and motivational psychology have important insights to offer into why this is. More perplexing are the ways disorientations may prompt improved moral action.Ami Harbin draws on first person accounts, philosophical texts, and qualitative and quantitative research to show that in some cases of disorientation, individuals gain new forms of awareness of political complexity and social norms, and new habits of relating to others and an unpredictable moral landscape. She then argues for the moral and political promise of these gains. A major contention of the book is that disorientations have 'non-resolutionary effects': they can help us act without first helping us resolve what to do. In exploring these possibilities, Disorientation and Moral Life contributes to philosophy of emotions, moral philosophy, and political thought from a distinctly feminist perspective. It makes the case for seeing disorientations as having the power to motivate profound and long-term shifts in moral and political action. A feminist re-envisioning of moral psychology provides the framework for understanding how they do so.

Missing dust jacket; May have limited writing in cover pages. Pages are unmarked. ~ ThriftBooks: Read More, Spend Less 1.45

Sexual Disorientations brings some of the most recent and significant works of queer theory into conversation with the overlapping fields of biblical, theological and religious studies to explore the deep theological resonances of questions about the social and cultural construction of time, memory, and futurity. Apocalyptic, eschatological and apophatic languages, frameworks, and orientations pervade both queer theorizing and theologizing about time, affect, history and desire. The volume fosters a more explicit engagement between theories of queer temporality and affectivity and religious texts and discourses.

Sexual Disorientations brings some of the most recent and significant works of queer theory into conversation with the overlapping fields of biblical, theological and religious studies to explore the deep theological resonances of questions about the social and cultural construction of time, memory, and futurity. Apocalyptic, eschatological and apophatic languages, frameworks, and orientations pervade both queer theorizing and theologizing about time, affect, history and desire. The volume fosters a more explicit engagement between theories of queer temporality and affectivity and religious texts and discourses.

Unread book in perfect condition.

In his first book, William R. Mora, a 30-year fire service veteran and fire safety advocate, discusses how to prevent traumatic structural firefighter fatalities. Firefighter disorientation is defined as “the loss of direction due to the lack of vision in a structure fire.” To combat this problem, Mora outlines a multipronged approach to effectively address the causes of disorientation and structural firefighter fatalities. This text includes many real-world case studies and guidelines for size-up factors and is a vital resource for all firefighters.

In his first book, William R. Mora, a 30-year fire service veteran and fire safety advocate, discusses how to prevent traumatic structural firefighter fatalities. Firefighter disorientation is defined as “the loss of direction due to the lack of vision in a structure fire.” To combat this problem, Mora outlines a multipronged approach to effectively address the causes of disorientation and structural firefighter fatalities. This text includes many real-world case studies and guidelines for size-up factors and is a vital resource for all firefighters.

Disorientation is the first publication in English of the second volume of Technics and Time, in which French philosopher Bernard Stiegler engages in a close dialogue with Husserl, Derrida, and other philosophers who have devoted their energies to technics, such as Heidegger and Simondon.The author's broad intent is to respond to Western philosophy's historical exclusion of technics and techniques from its metaphysical questionings, and in so doing to rescue critical and philosophical thinking. For many years, Stiegler has explored the origins and philosophical, ethical, and political stakes of a global process he calls "the industrial temporalization of consciousness." Here, demonstrating that technology―including alphabetical writing―is memory, he argues that through new technologies of retention and inscription we have come to live in a world where time devours space, a disoriented world in which we have lost our bearings. Immersed in the multimedia of an over-connected world, with time and space as we know them abolished, we no longer find "cardinal points" to guide us and may even be led where we do not wish to go. We must therefore prepare to confront new spheres of ideological control and discover new possibilities in the digital environment.

Disorientation is the first publication in English of the second volume of Technics and Time, in which French philosopher Bernard Stiegler engages in a close dialogue with Husserl, Derrida, and other philosophers who have devoted their energies to technics, such as Heidegger and Simondon.The author's broad intent is to respond to Western philosophy's historical exclusion of technics and techniques from its metaphysical questionings, and in so doing to rescue critical and philosophical thinking. For many years, Stiegler has explored the origins and philosophical, ethical, and political stakes of a global process he calls "the industrial temporalization of consciousness." Here, demonstrating that technology―including alphabetical writing―is memory, he argues that through new technologies of retention and inscription we have come to live in a world where time devours space, a disoriented world in which we have lost our bearings. Immersed in the multimedia of an over-connected world, with time and space as we know them abolished, we no longer find "cardinal points" to guide us and may even be led where we do not wish to go. We must therefore prepare to confront new spheres of ideological control and discover new possibilities in the digital environment.

While certain ecological problems associated with artificial night lighting are widely known-for instance, the disorientation of sea turtle hatchlings by beachfront lighting-the vast range of influences on all types of animals and plants is only beginning to be recognized. From nest choice and breeding success of birds to behavioral and physiological changes in salamanders, many organisms are seriously affected by human alterations in natural patterns of light and dark.Ecological Consequences of Artificial Night Lighting is the first book to consider the environmental effects of the intentional illumination of the night. It brings together leading scientists from around the world to review the state of knowledge on the subject and to describe specific effects that have been observed across a full range of taxonomic groups, including mammals, birds, reptiles and amphibians, fishes, invertebrates, and plants.Ecological Consequences of Artificial Night Lighting provides a scientific basis to begin addressing the challenge of conserving the nighttime environment. It cogently demonstrates the vital importance of this until-now neglected topic and is an essential new work for conservation planners, researchers, and anyone concerned with human impacts on the natural world.

Painters N. C. Wyeth (1882–1945), Andrew Wyeth (1917–2009), and Jamie Wyeth (born 1946) all employ extreme perspective and imaginative disorientation to create tension within their works. Wyeth Vertigo explores this common theme and reexamines the role of this “first family” of American painting in the context of World War II, the Cold War, and beyond.Wyeth Vertigo will be of interest to students, scholars, and a general audience focused on American art, the Wyeth family, and mid-twentieth-century visual culture.

As life rushes by, it’s easy to lose our ground, to fly off into parts of our mind and body we don’t recognize and can’t seem to navigate. Suzi Tucker makes quick work of this disorientation, introducing novel ways to reclaim clarity, love, and order in ourselves, in the world, and across the generations of our families. This is a book meant for your bedside table or to be slipped into your backpack; its contents address every sort of overwhelm and despair. These are snapshots of a life lived in balance with others and in accord with creative, forward movement. Like the light from a thousand fireflies, these words can keep us present and connected in even “the darkest night of the heart.”

The peculiar dilemma of the self in our era has been noted by a wide range of writers, even as they have emphasized different aspects of that dilemma, such as the self’s alienation, disorientation, inflation, or fragmentation. In The Self: Beyond the Postmodern Crisis, Paul C. Vitz and Susan M. Felch bring together scholars from the disciplines of psychology, philosophy, theology, literature, biology, and physics to address the inadequacies of modern and postmodern selves and, ultimately, to suggest what an alternative, “transmodern” account of the self might look like. The transmodern self, the editors argue, acknowledges meaning and purpose transcending the individual. In other words, it reflects an understanding of the human person that is not only intimately connected with the Judeo-Christian tradition but also rejects the twin delusions of absolute autonomy and cosmic meaninglessness that mark the present age.

This book tackles an obvious yet profound problem of modern political life: the disorientation of intellectuals and activists on the left. As the study of political history and theory has been usurped by cultural criticism, a confusion over the origins and objectives of progressive politics has been the result. Specifically, it has become fashionable for intellectuals to attack the Enlightenment for its imperialism, eurocentrism, and scientism, and for the sexism and racism of some of its major representatives. Although the fact that individual thinkers harbored such prejudices is irrefutable, Stephen Bronner argues that reducing the Enlightenment ethos to these beliefs is wholly unsustainable.With its championing of democracy, equality, cosmopolitanism, and reason―and its vociferous attacks on popular prejudice, religious superstition, and arbitrary abuses of power―the Enlightenment was once hailed as the foundation of all modern, progressive politics. But in 1947, this perspective was dramatically undermined when Max Horkheimer and Theodor Adorno published their classic work, Dialectic of Enlightenment, which claims that the Enlightenment was the source of totalitarianism and the worst excesses of modernity. Reclaiming the Enlightenment from purely philosophical and cultural interpretations, Bronner shows that its notion of political engagement keeps democracy fresh and alive by providing a practical foundation for fostering institutional accountability, opposing infringements on individual rights, instilling an enduring commitment to social reform, and building a cosmopolitan sensibility. This forceful and timely reinterpretation of the Enlightenment and its powerful influence on contemporary political life is a resounding wake-up call to critics on both the left and the right.

The connection between communication and reality is a relatively new idea. It is only in recent decades that the confusions, disorientations and very different world views that arise as a result of communication have become an independent field of research. One of the experts who has been working in this field is Dr. Paul Watzlawick, and he here presents, in a series of arresting and sometimes very funny examples, some of the findings.

Norbert Schwontkowski was a solitary artistic mind. His bizarre and peculiar paintings renounce all complacency. As a painter of the "human condition," he placed mankind in his disorientation at the center of his pictorial world. Here, man remains a seeker, for there is no hope in these pictures; neither religion nor art offer a perspective of salvation. Schwontkowski’s pictures convey a deep earnestness, which can nevertheless take on the form of a bitterly humorous motif.

The connection between communication and reality is a relatively new idea. It is only in recent decades that the confusions, disorientations and very different world views that arise as a result of communication have become an independent field of research. One of the experts who has been working in this field is Dr. Paul Watzlawick, and he here presents, in a series of arresting and sometimes very funny examples, some of the findings.

How to Land: Finding Ground in an Unstable World foregrounds the importance of embodiment as a means of surviving the disorientation of our twenty-first century world. Linking somatics and politics, author Ann Cooper Albright argues that a renewed attention to gravity as both a metaphoric sensibility and a physical experience can help transform moments of personal disorientation into an opportunity to reflect on the important relationship between individual resiliency and communal responsibility. Long one of the nation's preeminent thinkers in dance studies, Albright asks how contemporary bodies are affected by repeated images of falling bodies, bombed-out buildings, and displaced peoples, as well as recurring evocations of global economies and governments in discursive free fall or dissolution. What kind of fear gets lodged in connective tissue when there is an underlying anxiety that certain aspects of our world are in danger of falling apart? To answer this question, she draws on analyses of perception from cognitive studies, tracing the discussions of meaning, body and language through the work of Sara Ahmed, Jean-Luc Nancy, and Shaun Gallagher, among others. In addition, she follows the past decade of debate in contemporary media concerning the implications of the weightless and two-dimensional social media exchanges on structures of attention and learning, as well as their effect on the personal growth and socialization of a generation of young adults. Each chapter interweaves discussions of movement actions with their cultural implications, documenting specific bodily experiences and then tracing their ideological ripples out through the world.