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In the 1970s, Hollywood experienced a creative surge, opening a new era in American cinema with films that challenged traditional modes of storytelling. Inspired by European and Asian art cinema as well as Hollywood's own history of narrative ingenuity, directors such as Martin Scorsese, Robert Altman, William Friedkin, Stanley Kubrick, Woody Allen, and Francis Ford Coppola undermined the harmony of traditional Hollywood cinema and created some of the best movies ever to come out of the American film industry. Critics have previously viewed these films as a response to the cultural and political upheavals of the 1970s, but until now no one has explored how the period's inventive narrative design represents one of the great artistic accomplishments of American cinema.In Hollywood Incoherent, Todd Berliner offers the first thorough analysis of the narrative and stylistic innovations of seventies cinema and its influence on contemporary American filmmaking. He examines not just formally eccentric films—Nashville; Taxi Driver; A Clockwork Orange; The Godfather, Part II; and the films of John Cassavetes—but also mainstream commercial films, including The Exorcist, The Godfather, The French Connection, Willy Wonka and the Chocolate Factory, Dog Day Afternoon, Chinatown, The Bad News Bears, Patton, All the President's Men, Annie Hall, and many others. With persuasive revisionist analyses, Berliner demonstrates the centrality of this period to the history of Hollywood's formal development, showing how seventies films represent the key turning point between the storytelling modes of the studio era and those of modern American cinema.

In the 1970s, Hollywood experienced a creative surge, opening a new era in American cinema with films that challenged traditional modes of storytelling. Inspired by European and Asian art cinema as well as Hollywood's own history of narrative ingenuity, directors such as Martin Scorsese, Robert Altman, William Friedkin, Stanley Kubrick, Woody Allen, and Francis Ford Coppola undermined the harmony of traditional Hollywood cinema and created some of the best movies ever to come out of the American film industry. Critics have previously viewed these films as a response to the cultural and political upheavals of the 1970s, but until now no one has explored how the period's inventive narrative design represents one of the great artistic accomplishments of American cinema.In Hollywood Incoherent, Todd Berliner offers the first thorough analysis of the narrative and stylistic innovations of seventies cinema and its influence on contemporary American filmmaking. He examines not just formally eccentric films—Nashville; Taxi Driver; A Clockwork Orange; The Godfather, Part II; and the films of John Cassavetes—but also mainstream commercial films, including The Exorcist, The Godfather, The French Connection, Willy Wonka and the Chocolate Factory, Dog Day Afternoon, Chinatown, The Bad News Bears, Patton, All the President's Men, Annie Hall, and many others. With persuasive revisionist analyses, Berliner demonstrates the centrality of this period to the history of Hollywood's formal development, showing how seventies films represent the key turning point between the storytelling modes of the studio era and those of modern American cinema.

Since we, as human beings, are a part of the natural biota of the earth, and the earth is a part of the natural universe, the only thing we can really know about is the natural universe. Therefore Nature is the only thing we can think or talk about. To think or talk about things that are not about Nature is to think or talk about things about which we know nothing. Extra natural (or as some would say, supernatural) things are things about which we know nothing. Therefore, we cannot escape the conclusion that those theologians, priests, pastors and ministers who speak of extra natural (supernatural) things do not know what they are talking about. If we pay any attention at all to people who don’t know what they are talking about, what does that say about us?

The European Union in Africa: Incoherent policies, asymmetrical partnership, declining relevance? provides a comprehensive analysis of EU-Africa relations since the beginning of the twenty-first century and includes contributions from leading experts in the field of EU external relations. It seeks to explain how the relationship evolved through discussion of a number of different policies and agreements, ranging from established areas such as aid, agriculture, trade and security, to new areas such as migration, climate change, energy and social policies. This book successfully challenges a number of widely-held assumptions on the role of the EU in Africa, and at the same time sheds light on the role and identity of the EU in the international arena. It will be of great interest to students and scholars in the field of EU external relations as well as practitioners of international development.

Since we, as human beings, are a part of the natural biota of the earth, and the earth is a part of the natural universe, the only thing we can really know about is the natural universe. Therefore Nature is the only thing we can think or talk about. To think or talk about things that are not about Nature is to think or talk about things about which we know nothing. Extra natural (or as some would say, supernatural) things are things about which we know nothing. Therefore, we cannot escape the conclusion that those theologians, priests, pastors and ministers who speak of extra natural (supernatural) things do not know what they are talking about. If we pay any attention at all to people who don’t know what they are talking about, what does that say about us?

Recruited by Captain Kadaffi (a.k.a., Captain Cadaver) for a suicide mission to the planet Eyerack, Bill, a big, strong, and completely brainwashed galactic hero must complete the mission or die trying. Original.

Think theory is thoroughly removed from explaining international crises such as Bosnia, Rwanda, and Korea? Think again! James Rosenau and Mary Durfee have teamed up to show how the same events take on different coloration depending on the theory used to explain them. In order to better understand world politics, the authors maintain, theory does make a difference.Thinking Theory Thoroughly is a primer for all kinds of readers who want to begin theorizing about international relations (IR). In this second edition, realism (the dominant theoretical perspective in IR), postinternationalism (Rosenau's famed turbulence paradigm), and liberalism are treated together in a chapter that compares them along various analytic dimensions, which makes the book even more useful.In this new edition, the order and content of case chapters have been changed to better reflect the ways theory can be used to organize empirical material. The chapter on crises, which is now at the beginning, shows how systemic theories might cope with problems and evidence of a more local and temporally constrained nature. A chapter on the U.N. illustrates how systemic theories can cope with institutions, and the last chapter, on Antarctica, delineates how systemic theories can be used to generate hypotheses that then demand different kinds of evidence.

Many of today's churchgoers wander in a world that was once structured and reliable, but now feels meaningless and incoherent. In this book, Walter Brueggemann argues for a dynamic transformation of preaching to help people find their spiritual home and to proclaim to the world that there is a home for all people.

With the Chat Noir cabaret (1881-1897) and the Quat'z 'Arts cabaret (1893-1910) as its main focus, and concentrating on individuals who participated in the group activities of the Hydropathes (1878-1881) and the Incoherents (1882-1896), this collection of five essays documents and explores the development of the Montmartre cabaret from 1875 to 1905. Montmartre is revealed as the primary promoter, catalyst, and often, site for the collaboration of artists, writers, composers, and performers in the production of illustrated journals, books, dramatic pieces, music, puppet shows, and the protocinema invention of shadow theater. The contributors reveal the essence of Montmartre's artistic, intellectual environment and analyze its inextricable relations with an important, multidisciplinary body of avant-garde, fin-de-siecle art, literature, and music.The Spirit of Montmartre is the story of Paris's earliest, original, avant-garde groups - an essential part of the cultural context for Impressionist and Post-Impressionist painters and for such important writers and composers as Mallarme, Zola, Huysmans, Debussy and Satie. Relying on Rabelaisian humor, this ephemeral avant-garde group phenomenon anticipates twentieth-century Dada, Surrealism fluxus, and Performance Art. In addition to the editors, the contributors are Olga Anna Dull, Daniel Grojnowski, and Steven Moore Whiting.

Warfare is hugely important. The fates of nations, and even continents, often rests on the outcome of war and thus on how its practitioners consider war. The Human Face of War is a new exploration of military thought. It starts with the observation that much military thought is poorly developed - often incoherent and riddled with paradox. The author contends that what is missing from British and American writing on warfare is any underpinning mental approach or philosophy. Why are some tank commanders, snipers, fighter pilots or submarine commanders far more effective than others? Why are many generals sacked at the outbreak of war? The Human Face of War examines such phenomena and seeks to explain them.The author argues that military thought should be based on an approach which reflects the nature of combat. Combat - fighting - is primarily a human phenomenon dominated by human behaviour. The book explores some of those human issues and their practical consequences. The Human Face of War calls for, and suggests, a new way of considering war and warfare.

An examination of passages in Homeric texts which either present semantic or logical difficulties or are incoherent or inconsistent. Extracts from the Iliad and the Odyssey are translated into English with a detailed analysis of ambiguous terms. Wilson illustrates that translators in the past have tended to ignore literary accuracy in favour of producing a readable story.

Aristotle’s modal syllogistic is his study of patterns of reasoning about necessity and possibility. Many scholars think the modal syllogistic is incoherent, a ‘realm of darkness’. Others think it is coherent, but devise complicated formal modellings to mimic Aristotle’s results. This volume provides a simple interpretation of Aristotle’s modal syllogistic using standard predicate logic. Rini distinguishes between red terms, such as ‘horse’, ‘plant’ or ‘man’, which name things in virtue of features those things must have, and green terms, such as ‘moving’, which name things in virtue of their non-necessary features. By applying this distinction to the Prior Analytics, Rini shows how traditional interpretive puzzles about the modal syllogistic melt away and the simple structure of Aristotle’s own proofs is revealed. The result is an applied logic which provides needed links between Aristotle’s views of science and logical demonstration. The volume is particularly valuable to researchers and students of the history of logic, Aristotle’s theory of modality, and the philosophy of logic in general.

In the last two decades the idea of African Philosophy has undergone significant change and scrutiny. Some critics have maintained that the idea of a system of philosophical thought tied to African traditions is incoherent. In African Philosophy Lee Brown has collected new essays by top scholars in the field that in various ways respond to these criticisms and defend the notion of African Philosophy. The essays address both epistemological and metaphysical issues that are specific to the traditional conceptual languages of sub-Saharan Africa. The primary focus of the collection is on traditional African conceptions of topics like mind, person, personal identity, truth, knowledge, understanding, objectivity, destiny, free will, causation, and reality. The contributors--who include Leke Adeofe, Kwame Anthony Appiah, Lee Brown, Segun Gbadegesin, D.A. Masolo, Albert Mosley, Ifeanyi Menkiti, and Kwasi Wiredu--incorporate concerns from various African philosophical traditions, including Akan, Azande, Bokis, Igno, Luo, and Yoruba. African Philosophy ultimately tries to bring a more rigorous conception of African philosophy into fruitful contact with Western philosophical concerns, specifically in the philosophies of psychology, mind, science, and language, as well as in metaphysics and epistemology. It will appeal to both scholars and students.

In The Limits of Liberalism, Mark T. Mitchell argues that a rejection of tradition is both philosophically incoherent and politically harmful. This false conception of tradition helps to facilitate both liberal cosmopolitanism and identity politics. The incoherencies are revealed through an investigation of the works of Michael Oakeshott, Alasdair MacIntyre, and Michael Polanyi.Mitchell demonstrates that the rejection of tradition as an epistemic necessity has produced a false conception of the human person―the liberal self―which in turn has produced a false conception of freedom. This book identifies why most modern thinkers have denied the essential role of tradition and explains how tradition can be restored to its proper place.Oakeshott, MacIntyre, and Polanyi all, in various ways, emphasize the necessity of tradition, and although these thinkers approach tradition in different ways, Mitchell finds useful elements within each to build an argument for a reconstructed view of tradition and, as a result, a reconstructed view of freedom. Mitchell argues that only by finding an alternative to the liberal self can we escape the incoherencies and pathologies inherent therein.This book will appeal to undergraduates, graduate students, professional scholars, and educated laypersons in the history of ideas and late modern culture.

An examination of passages in Homeric texts which either present semantic or logical difficulties or are incoherent or inconsistent. Extracts from the Iliad and the Odyssey are translated into English with a detailed analysis of ambiguous terms. Wilson illustrates that translators in the past have tended to ignore literary accuracy in favour of producing a readable story.

What is honor? Is it the same as reputation? Or is it rather a sentiment? Is it a character trait, like integrity? Or is it simply a concept too vague or incoherent to be fully analyzed? In the first sustained comparative analysis of this elusive notion, Frank Stewart writes that none of these ideas is correct. Drawing on information about Western ideas of honor from sources as diverse as medieval Arthurian romances, Spanish dramas of the sixteenth and seventeenth centuries, and the writings of German jurists of the nineteenth and twentieth centuries, and comparing the European ideas with the ideas of a non-Western society—the Bedouin—Stewart argues that honor must be understood as a right, basically a right to respect. He shows that by understanding honor this way, we can resolve some of the paradoxes that have long troubled scholars, and can make sense of certain institutions (for instance the medieval European pledge of honor) that have not hitherto been properly understood. Offering a powerful new way to understand this complex notion, Honor has important implications not only for the social sciences but also for the whole history of European sensibility.

Found dazed and incoherent in the woods, Mr. Hardy's assistant is then kidnapped from the hospital, and the Hardy boys pick up the trail of a vicious gang

this book was intended as a Portuguese-English conversational guide or phrase book, but is regarded as a classic source of unintentional humour, as the given English translations are generally completely incoherent. The humour appears to be a result of dictionary-aided literal translation, which causes many idiomatic expressions to be translated wildly inappropriately. Mark Twain said of English as She Is Spoke that "Nobody can add to the absurdity of this book, nobody can imitate it successfully, nobody can hope to produce its fellow; it is perfect.

An ever-increasing proportion of our lives is spent in supermarkets, airports and hotels, on motorways or in front of TVs, computer and cash machines. This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God , which defends the view that God exists in timeless eternity. This is the classical Christian view of God, but it is claimed by many theologians and philosophers of religion to be incoherent. Paul Helm rebuts the charge of incoherence, arguing that divine timelessness is grounded in the idea of God as creator, and that this alone makes possible a proper account of divine omniscience. He develops some of the consequences of divine timelessness, particularly as it affects both divine and human freedom, and considers some of the alleged problems about referring to God. The book thus constitutes a unified treatment of the main concepts of philosophical theology. Helm's revised edition includes four new chapters that develop and extend his account of God and time, taking account of significant work in the area that has appeared since the publication of the first edition, by such prominent figures as William Lane Craig, Brian Leftow, and Richard Swinburne. This new discussion takes the reader into further areas, notably timelessness and creation and the nature of divine causality.