The Thinking Man's Money Shot

In which are presented the final words of scholarly articles

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Each medium has its own properties, for better and worse usage, and intelligent film viewing and criticism, like intelligent reading, needs to understand and respect both the limitations these create and also the triumphs they invite.

Chatman, Seymour. "What Films Can Do That Novels Can't (And Vice Versa)." Critical Inquiry 7.1 (1980): 121-140.

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There is more than enough work to keep future generations of prehistorians occupied in the more grounded aspects of gender studies.

Hayden, Brian. "Observing Prehistoric Women." Exploring Gender through Archaeology: Selected Papers from the 1991 Boone Conference, 33-47. Madison: Prehistory Press, 1992.

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There is also good, if not conclusive, reason to believe that certain non-human animals have a degree of introspective awareness.

DeGrazia, David. "Self-awareness in Animals," The Philosophy of Animal Minds. Cambridge: Cambridge University, 2009. 201-217.

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Indeed, these latter-day hunters were no less diverse than those of the Paleolithic.

Kusimba, Sibel B. "What Is a Hunter-Gatherer?: Variation in the Archaeological Record of Eastern and Southeastern Africa." Journal of Archaeological Research 13 (2005): 337-366.

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Neo-Confucianism became orthodoxy and remained so down to modern times, but its teaching concerning the soul and its destiny was able to satisfy only the very few, and even the scholar class tended to find in the insights of Buddhism and Taoism a hope of life beyond the grave, and in the ministrations of their priests a source of consolation as they stood face to face with the awful mystery of death.

Smith, D. Howard. "Chinese Concepts of the Soul." Numen. Boston: Brill, 1958. 165-179.

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I wonder if human beings can collectively deal with these issues by relying on the dualistic, either-or egological standpoint which has promoted the development of science and technology.

Nagatomo, Shigenori. "The Logic of the Diamond Sutra: A is not A, therefore it is A." Asian Philosophy 10.3 (2000): 213-244. Web.

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And, to return to the views of Hamlet with which we began this discussion, Brillo boxes may reveal us to ourselves as well as anything might: as a mirror held up to nature, they might serve to catch the conscience of our kings.

Danto, Arthur. "The Artworld." The Journal of Philosophy, Vol. 61:19. American Philosophical Association Eastern Division Sixty-First Annual Meeting, 1964. 571-584.

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But the perception of foreign languages seems to have changed little since Theodore Roosevelt's 1917 statement extolling language as the symbol of national unity.

Battistella, Edwin L. "Bad Language--Bad Citizens." Bad Language: Are Some Words Better Than Others? Oxford: Oxford University, 2005, 101-123.

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[How it is to be used for this purpose is a large topic which I cannot, of course, take up here.] I mention it only to emphasize that I have been dealing with the concept of justice itself and to indicate what use I consider such an analysis to have.

Rawls, John. "Justice as Fairness." Philosophical Review 67 (1958): 164-75.

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The goal of this essay has been to shed light on communicative processes that can lead to tensions between groups in face-to-face interaction, in the hope that understanding linguistic and cultural bases of differences in communication patterns can make these differences less inflammatory.

Bailey, Benjamin. (1997). "Communication of Respect in Interethnic Service Encounters." In Language in Society, 26(3): 327-356.

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[Philosophy does not furnish motives, but it shows men that they are not fools for doing what they already want to do.] It opens to the forlorn hopes on which we throw ourselves away, the vista of the farthest stretch of human thought, the chords of a harmony that breathes from the unknown.

Holmes, Oliver W. "Natural Law." The Harvard Law Review. Cambridge, 1918.

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[We can, of course, as matters now stand, realize this direct incorporation of the scientific image into our way of life only in imagination.] But to do so is, if only in imagination, to transcend the dualism of the manifest and scientific images of man-of-the-world.

Sellars, Wilfrid. "Philosophy and the Scientific Image of Man." Empiricism and the Philosophy of Mind. London: Routledge & Kegan Paul, 1963. 1-40.

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[The questioner would rather find out as much as possible about the other party's whereabouts.] For this reason, the "Where are you going?" greeting can also work as a form of social control and therefore be quite the opposite of Bach and Harnish's (1979: 51-2) view of the act of greeting (in English only?) as an expression of "pleasure at seeing (or meeting)" someone.

Duranti, A. (1997). "Universal and Culture-Specific Properties of Greetings." Journal of Linguistic Anthropology, 7(1), 63-97.

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[These two examples show that definition (a) does not state a sufficient condition for someone's knowing a given proposition.] The same cases, with appropriate changes, will suffice to show that neither definition (b) nor definition (c) do so either.

Gettier, Edmund L. "Is Justified True Belief Knowledge?" Analysis, 23:6. (Jun., 1963): 121-123.

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Henceforth and throughout all the periods included in the researches of comparative philology in which written remains of languages are to be found, it is probable that no man has consciously committed, or had the power to commit, the sin of intentionally altering their traditions, except for reasons common to many speakers and afforded by the traditions themselves.

Wright, Chauncey. "Evolution of Self-Consciousness." North American Review. April, 1873: 245-263.

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Linguistically motivated concepts are food for thought.

Levinson, Stephen C. (2003). "Language and Mind: Let's Get the Issues Straight!" In Language in Mind: Advances in the Studies of Language and Thought, eds. D. Gentner and S. Goldin-Meadow. Cambridge, MA: MIT Press, 25-46.

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[Shortly afterwards the lunar-astral calendar appears, with both bull and ibex hunted down annually by the lion.] It was the beginning of a cosmological ethos that would have direct bearing on all subsequent cultures even down to the present day.

Dibon-Smith, Richard. "The Ibex: History of a Near Eastern Time Symbol." The Constellations Web Page, 1996. <www.dibonsmith.com>.