LEADER 06954nam 2201849Ia 450 001 9910785060803321 005 20230725023719.0 010 $a1-282-64504-8 010 $a9786612645044 010 $a1-4008-3506-2 024 7 $a10.1515/9781400835065 035 $a(CKB)2670000000031534 035 $a(EBL)557160 035 $a(OCoLC)650308388 035 $a(SSID)ssj0000426347 035 $a(PQKBManifestationID)11281224 035 $a(PQKBTitleCode)TC0000426347 035 $a(PQKBWorkID)10373785 035 $a(PQKB)10737874 035 $a(MiAaPQ)EBC557160 035 $a(MdBmJHUP)muse36710 035 $a(DE-B1597)446699 035 $a(OCoLC)979742211 035 $a(DE-B1597)9781400835065 035 $a(Au-PeEL)EBL557160 035 $a(CaPaEBR)ebr10395886 035 $a(CaONFJC)MIL264504 035 $a(EXLCZ)992670000000031534 100 $a20090714d2010 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 10$aPrudes, perverts, and tyrants$b[electronic resource] $ePlato's Gorgias and the politics of shame /$fChristina H. Tarnopolsky 205 $aCourse Book 210 $aPrinceton, NJ $cPrinceton University Press$dc2010 215 $a1 online resource (235 p.) 300 $aDescription based upon print version of record. 311 $a0-691-16342-1 311 $a0-691-12856-1 320 $aIncludes bibliographical references and index. 327 $t Frontmatter -- $tContents -- $tTables -- $tAcknowledgments -- $tIntroduction -- $tPart One. Plato'S Gorgias and the Athenian Politics of Shame -- $tChapter One. Shame and Rhetoric in Plato's Gorgias -- $tChapter Two. Shaming Gorgias, Polus, and Callicles -- $tChapter Three. Plato on Shame in Democratic Athens -- $tChapter Four. Socratic vs. Platonic Shame -- $tPart Two. Plato's Gorgias and the Contemporary Politics of Shame -- $tChapter Five. Prudes, Perverts, and Tyrants: Plato and the Contemporary Politics of Shame and Civility -- $tChapter Six. What's so Negative about the "Negative" Emotions? -- $tBibliography -- $tIndex 330 $aIn recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines. 606 $aShame$xPolitical aspects 606 $aDemocracy$xPhilosophy 610 $aAd hominem. 610 $aAllan Bloom. 610 $aAmbiguity. 610 $aAmbivalence. 610 $aAnger. 610 $aAristotle. 610 $aAthenian Democracy. 610 $aBernard Williams. 610 $aCallicles. 610 $aCatamite. 610 $aCharmides (dialogue). 610 $aChild abuse. 610 $aCivility. 610 $aConflation. 610 $aControversy. 610 $aCriticism. 610 $aCritique. 610 $aCrito. 610 $aDeliberation. 610 $aDemagogue. 610 $aDialectic. 610 $aDichotomy. 610 $aDirection of fit. 610 $aDisgust. 610 $aDisposition. 610 $aDistrust. 610 $aElitism. 610 $aEmbarrassment. 610 $aFalse-consensus effect. 610 $aForensic rhetoric. 610 $aForm of life (philosophy). 610 $aFreedom of speech. 610 $aGorgias (dialogue). 610 $aGorgias. 610 $aGrandiosity. 610 $aGregory Vlastos. 610 $aHannah Arendt. 610 $aHedonism. 610 $aHippias Major. 610 $aHuman Rights Watch. 610 $aHumiliation. 610 $aIdeology. 610 $aInference. 610 $aIrony. 610 $aJon Elster. 610 $aMcGill University. 610 $aMorality. 610 $aMultitude. 610 $aMyth. 610 $aNicomachean Ethics. 610 $aOmnipotence. 610 $aOn the Soul. 610 $aOstracism. 610 $aPathos. 610 $aPerversion. 610 $aPhaedo. 610 $aPhaedrus (dialogue). 610 $aPhenomenon. 610 $aPhilosopher. 610 $aPhilosophy. 610 $aPity. 610 $aPlato. 610 $aPleonexia. 610 $aPolitical philosophy. 610 $aPolitics. 610 $aPolus. 610 $aPrejudice. 610 $aPrinceton University Press. 610 $aProtagoras. 610 $aPsychoanalysis. 610 $aPsychotherapy. 610 $aPublic sphere. 610 $aPythagoreanism. 610 $aRationality. 610 $aReason. 610 $aReintegrative shaming. 610 $aRepublic (Plato). 610 $aResult. 610 $aRhetoric. 610 $aSelf-criticism. 610 $aSelf-deception. 610 $aSelf-esteem. 610 $aSelf-image. 610 $aShame. 610 $aSocial stigma. 610 $aSocratic (Community). 610 $aSocratic method. 610 $aSocratic. 610 $aSophism. 610 $aSophist. 610 $aSuffering. 610 $aSuggestion. 610 $aSymposium (Plato). 610 $aThe Philosopher. 610 $aTheory. 610 $aThought. 610 $aThrasymachus. 610 $aUncertainty. 610 $aVlastos. 610 $aVulnerability. 615 0$aShame$xPolitical aspects. 615 0$aDemocracy$xPhilosophy. 676 $a170 700 $aTarnopolsky$b Christina H.$f1964-$01478523 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910785060803321 996 $aPrudes, perverts, and tyrants$93694200 997 $aUNINA LEADER 05267nam 2201069Ia 450 001 9910784617503321 005 20230803200832.0 010 $a1-282-36043-4 010 $a9786612360435 010 $a0-520-94140-3 024 7 $a10.1525/9780520941403 035 $a(CKB)1000000000396363 035 $a(EBL)470948 035 $a(OCoLC)609850090 035 $a(SSID)ssj0000083953 035 $a(PQKBManifestationID)11126045 035 $a(PQKBTitleCode)TC0000083953 035 $a(PQKBWorkID)10163881 035 $a(PQKB)11505256 035 $a(MiAaPQ)EBC470948 035 $a(DE-B1597)519997 035 $a(OCoLC)85828927 035 $a(DE-B1597)9780520941403 035 $a(Au-PeEL)EBL470948 035 $a(CaPaEBR)ebr10675709 035 $a(CaONFJC)MIL236043 035 $a(dli)HEB04219 035 $a(MiU)MIU01000000000000005400264 035 $a(EXLCZ)991000000000396363 100 $a20050127d2005 uy 0 101 0 $aeng 135 $aurnn#---|u||u 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aCinderella's sisters $ea revisionist history of footbinding /$fDorothy Ko 210 1$aBerkeley, Calif. :$cUniversity of California Press,$d2005. 215 $a1 online resource (383 pages) $cillustrations, map 300 $a"A Philip E. Lilienthal book"--1st printed p. 311 0 $a0-520-25390-6 311 0 $a0-520-21884-1 320 $aIncludes bibliographical references (p. 301-320) and index. 327 $tFront matter --$tCONTENTS --$tILLUSTRATIONS --$tACKNOWLEDGMENTS --$tNOTES ON CONVENTIONS --$tDYNASTIES AND PERIODS --$tABBREVIATIONS --$tINTRODUCTION --$t1. GIGANTIC HISTORIES OF THE NATION IN THE GLOBE --$t2. THE BODY INSIDE OUT --$t3. THE BOUND FOOT AS ANTIQUE --$t4. FROM ANCIENT TEXTS TO CURRENT CUSTOMS --$t5. THE EROTICS OF PLACE --$t6. CINDERELLA'S DREAMS --$tEPILOGUE --$tNOTES --$tGLOSSARY --$tWORKS CITED --$tINDEX 330 $aThe history of footbinding is full of contradictions and unexpected turns. The practice originated in the dance culture of China's medieval court and spread to gentry families, brothels, maid's quarters, and peasant households. Conventional views of footbinding as patriarchal oppression often neglect its complex history and the incentives of the women involved. This revisionist history, elegantly written and meticulously researched, presents a fascinating new picture of the practice from its beginnings in the tenth century to its demise in the twentieth century. Neither condemning nor defending foot-binding, Dorothy Ko debunks many myths and misconceptions about its origins, development, and eventual end, exploring in the process the entanglements of male power and female desires during the practice's thousand-year history. Cinderella's Sisters argues that rather than stemming from sexual perversion, men's desire for bound feet was connected to larger concerns such as cultural nostalgia, regional rivalries, and claims of male privilege. Nor were women hapless victims, the author contends. Ko describes how women-those who could afford it-bound their own and their daughters' feet to signal their high status and self-respect. Femininity, like the binding of feet, was associated with bodily labor and domestic work, and properly bound feet and beautifully made shoes both required exquisite skills and technical knowledge passed from generation to generation. Throughout her narrative, Ko deftly wields methods of social history, literary criticism, material culture studies, and the history of the body and fashion to illustrate how a practice that began as embodied lyricism-as a way to live as the poets imagined-ended up being an exercise in excess and folly. 410 0$aACLS Fellows? publications. 517 3 $aRevisionist history of footbinding 606 $aFootbinding$zChina 606 $aFoot$xSocial aspects 610 $aage of disavowal. 610 $abeauty. 610 $achina. 610 $achinese culture. 610 $achinese history. 610 $acultural nostalgia. 610 $adance culture. 610 $aembodied lyricism. 610 $afangzu. 610 $afashion and clothing. 610 $afemale body. 610 $afemale desire. 610 $afemininity. 610 $afootbinding. 610 $agender expectations. 610 $agender performance. 610 $agender studies. 610 $ahigh status. 610 $ahistorical. 610 $ahistory. 610 $aimaginary geography. 610 $amale desire. 610 $amale power. 610 $amale privilege. 610 $amaterial culture studies. 610 $amedieval court. 610 $amen and women. 610 $apatriarchal oppression. 610 $apolitical. 610 $aregional rivalry. 610 $aself respect. 610 $asocial history. 610 $atianzu. 615 0$aFootbinding 615 0$aFoot$xSocial aspects. 676 $a391.4/13/0951 700 $aKo$b Dorothy$f1957-$0638570 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910784617503321 996 $aCinderella's sisters$91548035 997 $aUNINA