The Plenitude Of Emptiness

hortensia anderson: collected haibun 115 haibun from this master of the poetic form which combines distilled, essentialized prose with haiku. First brought to prominence more than three hundred years ago by the Japanese poet Matsuo Bashō, haibun is a form of poetic expression still in its infancy in the west. Hortensia Anderson captures the spirit of Japanese haibun with formidable accuracy, and her work effortlessly incorporates the Japanese aesthetics of wabi and sabi, as she delves frankly into her own personal experience. "Some of the best haibun I've ever read. The prose flows in magical rhythms and emotionally moving tonalities as it condenses into haiku of exquisite, and startlingly vivid, imagery. Unfolding before your eyes, and all your other senses, are worlds radiant with freshness and washed with wonder." -Cor van den Heuvel, editor of The Haiku Anthology (1974, 1986, 1999)

This sustained and distinctively Buddhist challenge to the ontology of Jean-Paul Sartre's Being and Nothingness resolves the incoherence implicit in the Sartrean conception of nothingness by opening to a Buddhist vision of emptiness. Rooted in the insights of Madhyamika dialectic and an articulated meditative (zen) phenomenology, Nothingness and Emptiness uncovers and examines the assumptions that sustain Sartre's early phenomenological ontology and questions his theoretical elaboration of consciousness as "nothingness." Laycock demonstrates that, in addition to a "relative" nothingness (the for-itself) defined against the positivity and plenitude of the in-itself, Sartre's ontology requires, but also repudiates, a conception of "absolute" nothingness (the Buddhist "emptiness"), and is thus, as it stands, logically unstable, perhaps incoherent. The author is not simply critical; he reveals the junctures at which Sartrean ontology appeals for a Buddhist conception of emptiness and offers the needed supplement.

Calls for rethinking architecture as a way of renegotiating our encounter with the world, taking into account the role of love and desire in all human making.

From the moment the first English-speaking explorers and settlers arrived on the North American continent, many have described its various locations and environments as empty. Indeed, much of American national history and culture is bound up with the idea that parts of the landscape are empty and thus open for colonization, settlement, economic improvement, claim staking, taming, civilizing, cultivating, and the exploitation of resources. In turn, most Euro-American nonfiction written about the landscape has treated it either as an object to be acted upon by the author or an empty space, unspoiled by human contamination, to which the solitary individual goes to be refreshed and rejuvenated. In The Myth of Emptiness and the New American Literature of Place, Wendy Harding identifies an important recent development in the literature of place that corrects the misperceptions resulting from these tropes. Works by Rick Bass, Charles Bowden, Ellen Meloy, Jonathan Raban, Rebecca Solnit, and Robert Sullivan move away from the tradition of nature writing, with its emphasis on the solitary individual communing with nature in uninhabited places, to recognize the interactions of human and other-than-human presences in the land. In different ways, all six writers reveal a more historically complex relationship between Americans and their environments. In this new literature of place, writers revisit abandoned, threatened, or damaged sites that were once represented as devoid of human presence and dig deeper to reveal that they are in fact full of the signs of human activity. These writers are interested in the role of social, political, and cultural relationships and the traces they leave on the landscape. Throughout her exploration, Harding adopts a transdisciplinary perspective that draws on the theories of geographers, historians, sociologists, and philosophers to understand the reasons for the enduring perception of emptiness in the American landscape and how this new literature of place works with and against these ideas. She reminds us that by understanding and integrating human impacts into accounts of the landscape, we are better equipped to fully reckon with the natural and cultural crisis that engulfs all landscapes today.

Praise Emptiness’ essays and images form a dialog ranging among diverse topics: Judaism, Buddhism, feminism, free will. The book reflects the author and artist’s conception of UltimateTruth as various and unknowable.

She's So Fine explores the music, reception and cultural significance of 1960s girl singers and girl groups in the US and the UK. Using approaches from the fields of musicology, women's studies, film and media studies, and cultural studies, this volume is the first interdisciplinary work to link close musical readings with rigorous cultural analysis in the treatment of artists such as Martha and the Vandellas, The Crystals, The Blossoms, Brenda Lee, Dusty Springfield, Lulu, Tina Turner, and Marianne Faithfull. Currently available studies of 1960s girl groups/girl singers fall into one of three categories: industry-generated accounts of the music's production and sales, sociological commentaries, or omnibus chronologies/discographies. She's So Fine, by contrast, focuses on clearly defined themes via case studies of selected artists. Within this analytical rather than historically comprehensive framework, this book presents new research and original observations on the 60s girl group/girl singer phenomenon.

Where is the pleasure in tragedy? This question, how suffering and sorrow become the stuff of aesthetic delight, is at the center of Charles Segal's new book, which collects and expands his recent explorations of Euripides' art. Alcestis, Hippolytus, and Hecuba, the three early plays interpreted here, are linked by common themes of violence, death, lamentation and mourning, and by their implicit definitions of male and female roles. Segal shows how these plays draw on ancient traditions of poetic and ritual commemoration, particularly epic song, and at the same time refashion these traditions into new forms. In place of the epic muse of martial glory, Euripides, Segal argues, evokes a muse of sorrows who transforms the suffering of individuals into a "common grief for all the citizens," a community of shared feeling in the theater. Like his predecessors in tragedy, Euripides believes death, more than any other event, exposes the deepest truth of human nature. Segal examines the revealing final moments in Alcestis, Hippolytus, and Hecuba, and discusses the playwright's use of these deaths--especially those of women--to question traditional values and the familiar definitions of male heroism. Focusing on gender, the affective dimension of tragedy, and ritual mourning and commemoration, Segal develops and extends his earlier work on Greek drama. The result deepens our understanding of Euripides' art and of tragedy itself.

This groundbreaking book underlines the primordial richness of language by focusing upon the spiritual qualities in poetry which serve to bridge the human and the Divine.