In her fresh and revealing readings of the films, Cornell takes up pressing issues of masculinity as it is caught up in the very definition of ideas of revenge, violence, moral repair, and justice. Eastwood grapples with this involvement of masculinity in and through many of the great symbols of American life, including cowboys, boxing, police dramas, and ultimately war--perhaps the single greatest symbol of what it means (or is supposed to mean) to be a man. Cornell discusses films from across Eastwood's career, from his directorial debut with Play Misty for Me to Million Dollar Baby.
Cornell's book is not a traditional book of film criticism or a cinematographic biography. Rather, it is a work of social commentary and ethical philosophy. In a world in which we seem to be losing our grip on shared symbols, along with community itself, Eastwood's films work with the fragmented symbols that remain to us in order to engage masculinity with the most profound moral and ethical issues facing us today.
What makes the difference between failure and success?
A New York Times, Wall Street Journal, USA Today, and Publisher’s Weekly bestseller, The Traveler’s Gift offered a modern-day parable of one man’s choices.
Only a few months ago, David Ponder was a successful executive. Now he’s a desperate man. In times of great uncertainty, we need divine wisdom. Many of the greatest minds in history overcame personal struggles and adversity, and they emerged the stronger for it. What guidance would iconic heroes, such as Abraham Lincoln, King Solomon, and Anne Frank, give us today in our ever-changing climate of world events?
Join David Ponder in The Traveler’s Summit on his incredible journey to discover the Seven Decisions for Success that can turn any life around, no matter how hopeless a situation may seem.
The Traveler’s Gift became required reading for some of America’s high schools and a “life skills” tool for members of several college sports teams as well as some MLB and NFL franchises. Discover with David Ponder that attitude makes the difference between success and failure.
Cornell begins by discussing what she believes lies at the heart of freedom: the ability for all individuals to pursue happiness in their own way, especially in matters of love and sex. This is only possible, she argues, if we protect the "imaginary domain"--a psychic and moral space in which individuals can explore their own sources of happiness. She writes that equality with men does not offer such protection, in part because men themselves are not fully free. Instead, women must focus on ensuring that individuals face minimal interference from the state and from oppressive cultural norms. They must also respect some controversial individual choices. Cornell argues in favor of permitting same-sex couples to marry and adopt children, for example. She presses for access to abortion and for universal day care. She also justifies lifestyles that have not always been supported by other feminists, ranging from staying at home as a primary caregiver to engaging in prostitution. She argues that men should have similar freedoms--thus returning feminism to its promise that freedom for women would mean freedom for all.
Challenging, passionate, and powerfully argued, Cornell's book will have a major impact on the course of feminist thought.
Although uBuntu is an ideal or value rooted in South Africa, its purchase as a performative ethic of the human goes beyond its roots in African languages. Indeed, this casePub helps break through some of the stale antinomies in the discussions of cultures and rights, since both the courts and the critical essays discuss ubuntu as not simply an indigenous or even African ideal but one that is its own terms calls for universal justification. The efforts of the Constitutional Court to take seriously competing ideals of law and justice has led to original ethical reasoning, which has significant implications for post apartheid constitutionalism and law more generally.
uBuntu, then, as it is addressed as an activist ethic of virtue and then translated into law, helps to expand the thinking of a modern legal system's commitment to universality by deepening discussions of what inclusion and equality actually mean in a postcolonial country. Since uBuntu claims to have universal purchase, its importance as a way of thinking about law and justice is not limited to South Africa but becomes important in any human rights discourse that is not limitedly rooted in Western European ideals. Thus this book will be a crucial resource for anyone who is seriously grappling with human rights, postcolonial constitutionalism, and competing visions of the relations between law and justice.
This approach can be used as a powerful challenge to hegemonic modes of study that mistakenly place the Western world at the center of intellectual and political life. Indeed, the authors argue that the symbolic dimension of Cassirer's thinking of possibility can be linked to a symbolic dimension in revolution via the ideas of Frantz Fanon, who argued that revolution must be a thoroughgoing cultural process, in which what is
at stake is nothing less than how we symbolize a new humanity and bring into being a new set of social institutions worthy of that new humanity.