Stanley Fish responds to the question with which he titles his essay, " how Will the humanities Save Us? " by objecting to its implicit assumption. As he puts it, " It is not the business of the humanities to save us. " What, then, do they do? Fish answers: They don't do anything, if by " do " is meant bring about effects in the world. And if they don't bring about effects in the world they cannot be justified except in relation to the pleasure they give to those who enjoy them. his voice here is not cynical, nor does he counsel despair, for he argues that it is precisely this doing-nothing, this inherent uselessness, of the humanities that brings honor to its subject. Justification, after all, confers value on an activity from a perspective outside its performance. An activity that cannot be justified is an activity that refuses to regard itself as instrumental to some larger good. The humanities are their own good. There is nothing more to say, and anything that is said…diminishes the object of its supposed praise. With these remarks Fish comes perilously close to being right. But he's not there yet. This is because he does not quite understand how in " doing " nothing, in failing to be useful or justifiable by reference to some value external to themselves, the humanities are actually useful. Their usefulness is indirect, no doubt minimal, and perhaps even paradoxical, but useful they nonetheless are. Such, at least, is the thesis I will propose. Full disclosure: the view I endorse actually belongs to Aristotle. And so, after briefly sketching a few of Fish's arguments, I will devote the bulk of this short paper to some reflections about his Metaphysics and his Politics. In doing so, I will be forced to employ several Aristotelian notions that time will allow me neither to defend nor even to elaborate. I must, therefore, ask for the reader's willingness to entertain the propo
{"title":"The Useful Uselessness of the Humanities","authors":"D. Roochnik","doi":"10.1558/EXPO.V2I1.019","DOIUrl":"https://doi.org/10.1558/EXPO.V2I1.019","url":null,"abstract":"Stanley Fish responds to the question with which he titles his essay, \" how Will the humanities Save Us? \" by objecting to its implicit assumption. As he puts it, \" It is not the business of the humanities to save us. \" What, then, do they do? Fish answers: They don't do anything, if by \" do \" is meant bring about effects in the world. And if they don't bring about effects in the world they cannot be justified except in relation to the pleasure they give to those who enjoy them. his voice here is not cynical, nor does he counsel despair, for he argues that it is precisely this doing-nothing, this inherent uselessness, of the humanities that brings honor to its subject. Justification, after all, confers value on an activity from a perspective outside its performance. An activity that cannot be justified is an activity that refuses to regard itself as instrumental to some larger good. The humanities are their own good. There is nothing more to say, and anything that is said…diminishes the object of its supposed praise. With these remarks Fish comes perilously close to being right. But he's not there yet. This is because he does not quite understand how in \" doing \" nothing, in failing to be useful or justifiable by reference to some value external to themselves, the humanities are actually useful. Their usefulness is indirect, no doubt minimal, and perhaps even paradoxical, but useful they nonetheless are. Such, at least, is the thesis I will propose. Full disclosure: the view I endorse actually belongs to Aristotle. And so, after briefly sketching a few of Fish's arguments, I will devote the bulk of this short paper to some reflections about his Metaphysics and his Politics. In doing so, I will be forced to employ several Aristotelian notions that time will allow me neither to defend nor even to elaborate. I must, therefore, ask for the reader's willingness to entertain the propo","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"85 1","pages":"19-26"},"PeriodicalIF":0.0,"publicationDate":"2008-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86699950","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Overheard in the Academy: Stanley Fish on the Humanities","authors":"B. Prusak","doi":"10.1558/EXPO.V2I1.005","DOIUrl":"https://doi.org/10.1558/EXPO.V2I1.005","url":null,"abstract":"","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"38 1","pages":"5-6"},"PeriodicalIF":0.0,"publicationDate":"2008-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80273262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A recent article in The New York Review of Books about affluence in America offered sobering news for today's college students and the parents funding their education. Its assessment of the value of higher education featured two tables, one documenting skyrocketing tuitions over the last thirty years and another estimating what college degrees are worth in terms of yearly income (hacker 2007, 32, 33). The news does not look good, and in particular for the humanities. So it is no surprise that rising costs of higher education have pressed the humanities into an increasingly defensive posture and prompted concerns about their ability to earn their keep among neighboring disciplines with more immediately practical applications to advertise. Such trends bespeak a cultural preoccupation with the economic bottom line and the growing perception of education as a saleable commodity whose investors have every right to expect a material return. When value is conceived in purely financial terms, the humanities are destined to fare rather poorly. It is in this defensive climate that Stanley Fish in his recent New York Times piece interjects his deliberately provocative claim: " To the question 'of what use are the humanities?', the only honest answer is none whatsoever. " Fish's small concession of the intrinsic pleasures the humanities bring to those who practice them is a slim peg on which to hang an entire tradition of intellectual inquiry and at the same time appears suspiciously cozy with the pressures of the very market forces from which he seeks to protect humanities departments. measuring the value of the humanities solely in terms of the pleasure they yield those who study them can prove a limiting proposition that, as mark Edmund-son warns, educators in the classroom have been inclined to take all too literally (Edmundson 1997). The culture of consumption has
《纽约书评》(New York Review of Books)最近发表的一篇关于美国富裕状况的文章，给当今的大学生和资助他们教育的父母带来了发人深省的消息。它对高等教育价值的评估以两张表为特色，一张表记录了过去30年飙升的学费，另一张表估计了大学学位的年收入(hacker 2007, 32,33)。这个消息看起来不太好，尤其是人文学科。因此，毫不奇怪，高等教育成本的上升迫使人文学科采取了越来越强的防御姿态，并引发了人们对人文学科能否在邻近学科中赚取生计的担忧，这些学科有更直接的实际应用可以宣传。这样的趋势表明，一种对经济底线的文化关注，以及越来越多的人认为，教育是一种可销售的商品，投资者完全有权期望获得物质回报。如果纯粹从财务角度来考虑价值，人文学科注定会表现得相当糟糕。正是在这种防御氛围下，斯坦利·费什(Stanley Fish)在《纽约时报》(New York Times)最近发表的一篇文章中故意提出了挑衅性的主张:“对于‘人文学科有什么用?’，唯一诚实的回答是一点也没有。”费什对人文学科带给那些从事人文学科的人的内在乐趣的小小让步，是将整个知识探索传统挂在上面的一个纤细的挂钩，与此同时，他试图保护人文学科免受市场力量的压力，却显得令人怀疑地安逸。如果仅仅根据人文学科给学习者带来的快乐来衡量人文学科的价值，可能会证明一个有局限性的命题，正如马克·埃德蒙森(mark Edmundson)所警告的那样，课堂上的教育者往往太过拘于字面意思(埃德蒙森，1997)。消费文化已经
{"title":"The “Reflexive Humanities”","authors":"Vicki Tromanhauser","doi":"10.1558/EXPO.V2I1.027","DOIUrl":"https://doi.org/10.1558/EXPO.V2I1.027","url":null,"abstract":"A recent article in The New York Review of Books about affluence in America offered sobering news for today's college students and the parents funding their education. Its assessment of the value of higher education featured two tables, one documenting skyrocketing tuitions over the last thirty years and another estimating what college degrees are worth in terms of yearly income (hacker 2007, 32, 33). The news does not look good, and in particular for the humanities. So it is no surprise that rising costs of higher education have pressed the humanities into an increasingly defensive posture and prompted concerns about their ability to earn their keep among neighboring disciplines with more immediately practical applications to advertise. Such trends bespeak a cultural preoccupation with the economic bottom line and the growing perception of education as a saleable commodity whose investors have every right to expect a material return. When value is conceived in purely financial terms, the humanities are destined to fare rather poorly. It is in this defensive climate that Stanley Fish in his recent New York Times piece interjects his deliberately provocative claim: \" To the question 'of what use are the humanities?', the only honest answer is none whatsoever. \" Fish's small concession of the intrinsic pleasures the humanities bring to those who practice them is a slim peg on which to hang an entire tradition of intellectual inquiry and at the same time appears suspiciously cozy with the pressures of the very market forces from which he seeks to protect humanities departments. measuring the value of the humanities solely in terms of the pleasure they yield those who study them can prove a limiting proposition that, as mark Edmund-son warns, educators in the classroom have been inclined to take all too literally (Edmundson 1997). The culture of consumption has","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"133 1","pages":"27-34"},"PeriodicalIF":0.0,"publicationDate":"2008-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79389799","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
contemporary debates about the proper role of the humanities in college and university education have been shaped by a multitude of exi-gencies and trends both within and outside of the academy, from ordinary budgetary constraints to changing institutional and professional norms, and from increasingly consumerist attitudes about education to the emergence of new media and communications technology. Value pluralism, recognition of the importance of cultural diversity, and processes of globalization have led to ongoing and sometimes quite heated discussion about curricular content. moreover, the remarkable achievements of the natural sciences, which have yielded so many practical gains, only heighten the anxiety of those who would seek to determine just what " use " the humanities serve. While some of the terminology in these debates may be new—witness the pressure on instructors across disciplines to specify measurable " learning objectives " and " outcomes assessments " —the underlying questions are not so different from those which motivated matthew Arnold's classic defense of the humanities over a century ago. The " humane letters, " Arnold argues, uniquely engage our emotions and exercise a valuable influence on our conduct and sense of beauty. Arnold's conclusion is that the humanities are not " in much actual danger of being thrust out from their leading place in education…So long as human nature is what it is, their attractions will remain irresistible " (Arnold 1975, 72). According to a new book by Anthony Kronman, the humanities have lost not only their leading position in post-secondary education, but, more important, their relevance in guiding students through a critical examination of what it means to live a good life as a human being (Kronman 2007). Kronman places much of the blame for this
{"title":"Care of the Soul: Service-Learning and the Value of the Humanities","authors":"James Boettcher","doi":"10.1558/EXPO.V2I1.007","DOIUrl":"https://doi.org/10.1558/EXPO.V2I1.007","url":null,"abstract":"contemporary debates about the proper role of the humanities in college and university education have been shaped by a multitude of exi-gencies and trends both within and outside of the academy, from ordinary budgetary constraints to changing institutional and professional norms, and from increasingly consumerist attitudes about education to the emergence of new media and communications technology. Value pluralism, recognition of the importance of cultural diversity, and processes of globalization have led to ongoing and sometimes quite heated discussion about curricular content. moreover, the remarkable achievements of the natural sciences, which have yielded so many practical gains, only heighten the anxiety of those who would seek to determine just what \" use \" the humanities serve. While some of the terminology in these debates may be new—witness the pressure on instructors across disciplines to specify measurable \" learning objectives \" and \" outcomes assessments \" —the underlying questions are not so different from those which motivated matthew Arnold's classic defense of the humanities over a century ago. The \" humane letters, \" Arnold argues, uniquely engage our emotions and exercise a valuable influence on our conduct and sense of beauty. Arnold's conclusion is that the humanities are not \" in much actual danger of being thrust out from their leading place in education…So long as human nature is what it is, their attractions will remain irresistible \" (Arnold 1975, 72). According to a new book by Anthony Kronman, the humanities have lost not only their leading position in post-secondary education, but, more important, their relevance in guiding students through a critical examination of what it means to live a good life as a human being (Kronman 2007). Kronman places much of the blame for this","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"44 1","pages":"7-12"},"PeriodicalIF":0.0,"publicationDate":"2008-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78888583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay is intended as a guide for beginning readers of Augustine, for teachers charged with helping these readers understand Augustine, and for those interested in a problem that confronted Augustine first as a reader and eventually as an author: how do books help us understand ourselves even as we understand their author? A famously dysfunctional reader, Don Quixote de la Mancha, opens the essay as an example of a soul imprisoned by books because subject to slavish imitation. With this caution firmly in view, I offer a series of tips on how readers of the Confessions can approach the work with appropriate freshness, developing strategies for reading not only Augustine but also other great authors as well. I stress especially the dialogical character of Confessions and, with it, Augustine’s qualified continuity with the Platonic-Socratic tradition of text-as-conversation. In so doing, I emphasize Augustine’s emerging pedagogy based on his understanding of the function of signs and the affective character of the poetic imagination. In this way, Augustine translates the Socratic tradition into a distinctively Christian idiom while providing a prospective antidote to Quixote’s misplaced flights of intellectual and moral fancy, inviting the reader to begin his own independent spiritual journey.
{"title":"On Reading St. Augustine’s Confessions","authors":"T. Breyfogle","doi":"10.1558/EXPO.V2I1.059","DOIUrl":"https://doi.org/10.1558/EXPO.V2I1.059","url":null,"abstract":"This essay is intended as a guide for beginning readers of Augustine, for teachers charged with helping these readers understand Augustine, and for those interested in a problem that confronted Augustine first as a reader and eventually as an author: how do books help us understand ourselves even as we understand their author? A famously dysfunctional reader, Don Quixote de la Mancha, opens the essay as an example of a soul imprisoned by books because subject to slavish imitation. With this caution firmly in view, I offer a series of tips on how readers of the Confessions can approach the work with appropriate freshness, developing strategies for reading not only Augustine but also other great authors as well. I stress especially the dialogical character of Confessions and, with it, Augustine’s qualified continuity with the Platonic-Socratic tradition of text-as-conversation. In so doing, I emphasize Augustine’s emerging pedagogy based on his understanding of the function of signs and the affective character of the poetic imagination. In this way, Augustine translates the Socratic tradition into a distinctively Christian idiom while providing a prospective antidote to Quixote’s misplaced flights of intellectual and moral fancy, inviting the reader to begin his own independent spiritual journey.","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"42 1","pages":"59-82"},"PeriodicalIF":0.0,"publicationDate":"2008-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77972160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Kathryn Hughes, The Short Life and Long Times of Mrs. Beeton. New York: Alfred A. Knopf, 2006. $29.95 cloth","authors":"M. Hill","doi":"10.1558/EXPO.V1I2.233","DOIUrl":"https://doi.org/10.1558/EXPO.V1I2.233","url":null,"abstract":"","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"50 1","pages":"229-232"},"PeriodicalIF":0.0,"publicationDate":"2007-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79111453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Karen Armstrong, The Great Transformation: The Beginning of our Religious Tradition . Alfred A. Knopf. New York/Toronto, 2006. pp. 469","authors":"Thomas Cattoi","doi":"10.1558/EXPO.V1I2.229","DOIUrl":"https://doi.org/10.1558/EXPO.V1I2.229","url":null,"abstract":"","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"32 9","pages":"233-240"},"PeriodicalIF":0.0,"publicationDate":"2007-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72606534","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Socrates and Maimonides are paragons of piety. They devote their lives to divine service, notwithstanding their perception that an unbridgeable chasm separates the divine from the human. At great personal cost they take on God’s tasks—that is, the tasks that God would do if only He weren’t God. For Socrates, that work is to persuade people of the great value of their souls and consequently of the importance of justice and truth. For Maimonides, it is to encourage meticulous observance of Jewish law in its ritual and moral aspects, and to banish false and noxious views of God from the beliefs of even ordinary people. Neither Socrates nor Maimonides is content to foster only his own intellectual perfection—and therein lies their piety.
{"title":"The Piety of Socrates and Maimonides: Doing God's Work on Earth","authors":"Roslyn Weiss","doi":"10.1558/EXPO.V1I2.141","DOIUrl":"https://doi.org/10.1558/EXPO.V1I2.141","url":null,"abstract":"Socrates and Maimonides are paragons of piety. They devote their lives to divine service, notwithstanding their perception that an unbridgeable chasm separates the divine from the human. At great personal cost they take on God’s tasks—that is, the tasks that God would do if only He weren’t God. For Socrates, that work is to persuade people of the great value of their souls and consequently of the importance of justice and truth. For Maimonides, it is to encourage meticulous observance of Jewish law in its ritual and moral aspects, and to banish false and noxious views of God from the beliefs of even ordinary people. Neither Socrates nor Maimonides is content to foster only his own intellectual perfection—and therein lies their piety.","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"6 1","pages":"141-172"},"PeriodicalIF":0.0,"publicationDate":"2007-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75684419","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay aims to demonstrate that the philosophical anthropology of Michael Landmann provides important critical tools and resources for intervening in the debate over the posthuman and the turning point that humanity faces due to the advancing powers of technologies such as genetic engineering, artificial intelligence, and cybernetics. Landmann’s view of the human being, which emphasizes the correlative conditions of creativity and culturality, freedom and determinacy, and malleability and fixity, provides the grounds on which to critique the current structure of the debate over the posthuman and resituate it in terms of our historicity and self-images. The rhetorically charged trope of the posthuman, with its emphasis on a break or turning point, risks cutting us off from significant resources for understanding human nature, including the resources of philosophical anthropology, and does not advance our understanding of our current situation and the current dilemmas human beings face in light of our advancing technological powers.
{"title":"Humanity at the Turning Point","authors":"Dennis M. Weiss","doi":"10.1558/EXPO.V1I2.191","DOIUrl":"https://doi.org/10.1558/EXPO.V1I2.191","url":null,"abstract":"This essay aims to demonstrate that the philosophical anthropology of Michael Landmann provides important critical tools and resources for intervening in the debate over the posthuman and the turning point that humanity faces due to the advancing powers of technologies such as genetic engineering, artificial intelligence, and cybernetics. Landmann’s view of the human being, which emphasizes the correlative conditions of creativity and culturality, freedom and determinacy, and malleability and fixity, provides the grounds on which to critique the current structure of the debate over the posthuman and resituate it in terms of our historicity and self-images. The rhetorically charged trope of the posthuman, with its emphasis on a break or turning point, risks cutting us off from significant resources for understanding human nature, including the resources of philosophical anthropology, and does not advance our understanding of our current situation and the current dilemmas human beings face in light of our advancing technological powers.","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"37 1 1","pages":"191-222"},"PeriodicalIF":0.0,"publicationDate":"2007-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82812069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article considers the nature of seduction in Mozart's 'Don Giovanni' in light of recent musicological scholarship on the title character. Using Casanova's memoirs as a point of reference, Johnson argues that Mozart and Da Ponte deliberately employ a tone of sincerity that keeps to the surface in conveying Giovanni's words but reveals little about his motivations and withholds ultimate judgement about his character. Johnson contends that this tone of sincerity produces a powerfully seductive effect upon listeners as well and is a major factor in the polarized critical reception of the opera that continues to this day. The article combines musical, literary, and dramatic analysis and contains musical examples from ‘Don Giovanni’ and ‘Cosě fan tutte’.
{"title":"Sincerity and Seduction in 'Don Giovanni'","authors":"James H. Johnson","doi":"10.1558/EXPO.V1I2.173","DOIUrl":"https://doi.org/10.1558/EXPO.V1I2.173","url":null,"abstract":"This article considers the nature of seduction in Mozart's 'Don Giovanni' in light of recent musicological scholarship on the title character. Using Casanova's memoirs as a point of reference, Johnson argues that Mozart and Da Ponte deliberately employ a tone of sincerity that keeps to the surface in conveying Giovanni's words but reveals little about his motivations and withholds ultimate judgement about his character. Johnson contends that this tone of sincerity produces a powerfully seductive effect upon listeners as well and is a major factor in the polarized critical reception of the opera that continues to this day. The article combines musical, literary, and dramatic analysis and contains musical examples from ‘Don Giovanni’ and ‘Cosě fan tutte’.","PeriodicalId":30121,"journal":{"name":"Expositions Interdisciplinary Studies in the Humanities","volume":"1 1","pages":"173-190"},"PeriodicalIF":0.0,"publicationDate":"2007-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75441992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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