Peeren's book is a cultural analysis that brings the literary and social theories of Mikhail Bakhtin to bear on artifacts and events from contemporary popular culture in order to theorize gender, sexual, and racial identities as fundamentally intersubjective.

One of the foremost religious and social philosophers of the twentieth century, Martin Buber also wrote extensively on sociological subjects, particularly as these affected his philosophical concerns. Collected here, these writings offer essential insights into the human condition as it is expressed in culture and society. Buber's central focus in his sociological work is the relation between social interaction, or intersubjectivity, and the process of human creativity. Specifically, Buber seeks to define the nature and conditions of creativity, the conditions of authentic intersubjective social relations that nurture creativity in society and culture. He attempts to identify situations favorable to creativity that he believes exist to some extent in all cultures, though their fullest development occurs only rarely. Buber considers the combination of open dialogue between human and human and a dialogue between man and God to be necessary for the crystallization of the common discourse that is essential for holding a free, just, and open society together. Important for an understanding of Buber's thought, these writings—touching on education, religion, the state, and charismatic leadership—will be of profound value to students of sociology, philosophy, and religion.

This book examines how style and intersubjective meanings emerge through language use. It is innovative in theoretical scope and empirical focus. It brings together insights from discourse-functional linguistics, stylistics, and conversation analysis to understand how language resources are used to enact stances in intersubjective space. While there are numerous studies devoted to youth language, the focus has been mainly on face-to-face interaction. Other types of youth interaction, particularly in mediated forms, have received little attention. This book draws on data from four different text types - conversation, e-forums, comics, and teen fiction - to highlight the multidirectional nature of style construction. Indonesia provides a rich context for the study of style and intersubjectivity among youth. In constructing style, Indonesian urban youth have been moving away from conventions which emphasized hierarchy and uniformity toward new ways of connecting in intersubjective space. This book analyzes how these new ways are realized in different text types. This book makes a valuable addition to sociolinguistic literature on youth and language and an essential reading for those interested in Austronesian sociolinguistics.

This book examines how style and intersubjective meanings emerge through language use. It is innovative in theoretical scope and empirical focus. It brings together insights from discourse-functional linguistics, stylistics, and conversation analysis to understand how language resources are used to enact stances in intersubjective space. While there are numerous studies devoted to youth language, the focus has been mainly on face-to-face interaction. Other types of youth interaction, particularly in mediated forms, have received little attention. This book draws on data from four different text types - conversation, e-forums, comics, and teen fiction - to highlight the multidirectional nature of style construction. Indonesia provides a rich context for the study of style and intersubjectivity among youth. In constructing style, Indonesian urban youth have been moving away from conventions which emphasized hierarchy and uniformity toward new ways of connecting in intersubjective space. This book analyzes how these new ways are realized in different text types. This book makes a valuable addition to sociolinguistic literature on youth and language and an essential reading for those interested in Austronesian sociolinguistics.

Disrupted Intersubjectivity investigates two classes of phenomena creating failures of understanding in social interaction, referred to as 'paralysis' and 'invasion.' Both can be understood as disrupted forms of intersubjectivity, the former being characterized by a lack/deficiency of ways of relating to others, and the latter by an unnecessary surplus. By studying the literary accounts of these phenomena in a selection of Ian McEwan's literary works (“Homemade,” On Chesil Beach, Enduring Love, and Atonement), Andrei Ionescu sheds light on the epistemological potential of literature and the structure of human relationships in general. Part of the developing field of cognitive literary studies, Disrupted Intersubjectivity not only uses cognitive scientific theories in order to clarify literary issues, but also investigates to what extent can literature itself contribute to the process of understanding the workings of the human mind. By investigating the metacognitive issues staged and reflected upon in literary works, Ionescu challenges and refines contemporary cognitive and philosophical approaches to intersubjectivity and opens directions for further theoretical and empirical research.

Books about thinkers require a kind of unity that their thought may not possess. This cautionary statement is especially applicable to Mikhail Bakhtin, whose intellectual development displays a diversity of insights that cannot be easily integrated or accurately described in terms of a single overriding concern. Indeed, in a career spanning some sixty years, he experienced both dramatic and gradual changes in his thinking, returned to abandoned insights that he then developed in unexpected ways, and worked through new ideas only loosely related to his earlier concerns Small wonder, then, that Bakhtin should have speculated on the relations among received notions of biography, unity, innovation, and the creative process. Unity--with respect not only to individuals but also to art, culture, and the world generally--is usually understood as conformity to an underlying structure or an overarching scheme. Bakhtin believed that this idea of unity contradicts the possibility of true creativity. For if everything conforms to a preexisting pattern, then genuine development is reduced to mere discovery, to a mere uncovering of something that, in a strong sense, is already there. And yet Bakhtin accepted that some concept of unity was essential. Without it, the world ceases to make sense and creativity again disappears, this time replaced by the purely aleatory. There would again be no possibility of anything meaningfully new. The grim truth of these two extremes was expressed well by Borges: an inescapable labyrinth could consist of an infinite number of turns or of no turns at all. Bakhtin attempted to rethink the concept of unity in order to allow for the possibility of genuine creativity. The goal, in his words, was a "nonmonologic unity," in which real change (or "surprisingness") is an essential component of the creative process. As it happens, such change was characteristic of Bakhtin's own thought, which seems to have developed by continually diverging from his initial intentions. Although it would not necessarily follow that the development of Bakhtin's thought corresponded to his ideas about unity and creativity, we believe that in this case his ideas on nonmonologic unity are useful in understanding his own thought--as well as that of other thinkers whose careers are comparably varied and productive.

To survey harsh criticisms against Brian Douglas McLaren (1956‒), readers gain the inaccurate impression that he is a heretical relativist who denies objective truth and logic. While McLaren’s inflammatory and provocative writing style is partly to blame, this study also suspects that his critics base much of their analyses on only small portions of his overall corpus. The result becomes a caricature of McLaren’s actual philosophy of religion. What is argued in this book is that McLaren’s philosophy of religion suggests a faith-based intersubjective relationship with the divine ought to result in an existential appropriation of Christ’s religio-ethical teachings. When subjectively internalized, this appropriation will lead to the assimilation of Jesus’ kingdom priorities, thereby transforming the believer’s identity into one that actualizes Jesus’ kingdom ideals. The hope of this book is that by tracing McLaren’s philosophy of Christian religion, future researchers will not only be able to comprehend (and perhaps empathize with) McLaren’s line of reasoning, but they will also possess a more nuanced discernment of where they agree and disagree with his overall rationale.