Kining papel mobatbat sa lima ka mga mahinungdanong kabilin ni Jose Maria Sison nga mao ang mga mosunod: una, pagpaduso sa usa ka anti-rebisyonistang baroganan; ikaduha, pagpalambo sa teorya sa malanatong gubat sa katawhan ni Mao Zedong; ikatulo, pagpa-asdang sa Marxistang panglantaw mahitungod sa hisgotanang kalinaw; ikaupat, paghatag og Marxistang sukaranan sa tinuhuan o relihiyon isip pwersa sa katilingbanong kausaban; ug ikalima, ang pagpatin-aw sa papel sa burukrata kapitalismo isip tungtungan sa pasismo. Tumong niining papel ang padayong pagpahiluna ni Sison (...) isip usa ka importanteng teyorista dili lamang sa Pilipinas kon dili hasta sa tibuok kalibotan, hilabi na sa Pangkalibotanong Habagatan. Samtang ubay-ubay na ang mga nanag-unang pagtuon kabahin sa kamahinungdanon ni Jose Maria Sison isip Pilipinong Marxista ug makinasodnong iskolar, kini nga papel buot mosumpay sa mga pagtuon hilabi na human sa pagpanaw ni Sison niadtong Disyembre 2022. -/- This paper will argue the five important legacies of Jose Maria Sison. The five legacies are: first, the upholding of an anti- revisionist standpoint; second, the development of the Maoist theory of a protracted people’s war; third, the advancement of a Marxist view on the peace talks; fourth, the promotion of a Marxist view of faith or religion as a force for social change; and fifth, the clarification of bureaucrat capitalism as a basis of fascism. The paper aims to further position Sison as an important theorist not only in the Philippines but also the world over, especially in the Global South. While there are many previous studies concerning Sison as a Marxist and nationalist scholar, this paper furthers existing literature especially in the context after Sison’s death last December 2022. (shrink)

‘‘COGNITIVE ECOLOGY’’ is a fruitful model for Shakespearian studies, early modern literary and cultural history, and theatrical history more widely. Cognitive ecologies are the multidimensional contexts in which we remember, feel, think, sense, communicate, imagine, and act, often collaboratively, on the fly, and in rich ongoing interaction with our environments. Along with the anthropologist Edwin Hutchins,1 we use the term ‘‘cognitive ecology’’ to integrate a number of recent approaches to cultural cognition: we believe these approaches offer productive lines of engagement (...) with early modern literary and historical studies.2 The framework arises out of our work in extended mind and distributed cognition.3 The extended mind hypothesis arose from a post-connectionist philosophy of cognitive science. This approach was articulated in Andy Clark’s Being There: Putting Brain, Body, and World Together Again, and further developed by Susan Hurley and Mark Rowlands, among others.4 The distributed cognition approach arose independently, from work in cognitive anthropology, HCI (Human-Computer Interaction), the sociology of education and work, and science studies. The principles of distributed cognition were articulated in Hutchins’s ethnography of navigation, Cogni- tion in the Wild,5 and developed by theorists such as David Kirsh and Lucy Suchman.6 These models share an anti-individualist approach to cognition. In all these views, mental activities spread or smear across the boundaries of skull and skin to include parts of the social and material world. In remembering, decision making, and acting, whether individually or in small groups, our complex and structured activities involve many distinctive dimensions: neural, affective, kines-. (shrink)