scholarly journals Framing Effects in Museum Narratives: Objectivity in Interpretation Revisited

2016 ◽  
Vol 79 ◽  
pp. 295-318
Author(s):  
Anna Bergqvist
Keyword(s):  
Public Space ◽  
Framing Effects ◽  
Face To Face ◽  
Philosophical Significance ◽  
The World ◽  
The Individual

AbstractMuseums establish specific contexts, framings, which distinguish them from viewing the world face-to-face. One striking aspect of exhibition in so-called participatory museums is that it echoes and transforms the limits of its own frame as a public space. I argue that it is a mistake to think of the meaning of an exhibit as either determined by the individual viewer's narrative or as determined by the conception as presented in the museum's ‘authoritative’ narrative. Instead I deploy the concept of a model of comparison to illuminate the philosophical significance of perspective in understanding the idea of objectivity in museum narratives.

scholarly journals Young People: Between Literature and Advanced Technologies

2017 ◽  
Vol 1 (1) ◽  
pp. 13-23
Author(s):  
Ahmad Idris Asmaradhani
Keyword(s):  
Life Choices ◽  
Face To Face ◽  
Human Essence ◽  
The Past ◽  
Technological Advances ◽  
The World ◽  
Simple Question ◽  
The Media ◽  
The Individual ◽  
The Ideal

In the eyes of literature, existentialist thinkers focus on the question of concrete human existence and the conditions of this existence rather than hypothesizing a human essence, stressing that the human essence is determined through life choices. The ideal, however, is that humans exist in a state of distance from the world that they nonetheless remain in the midst of. This distance is what enables humans to project meaning into the disinterested world of in-itselfs. This projected meaning remains fragile, constantly facing breakdown for any reason— from a tragedy to a particularly insightful moment. In such a breakdown, humans are put face to face with the naked meaninglessness of the world, and the results can be devastating. It is porposed that literature and the media combined have a powerful impact on those who wish to truly realize and understand their message. By studying, reading, learning, experiencing, and knowing the culture of the present and those cultures of the past then one can understand the ideas of life and how the two work together to help us better understand each other and ourselves. In what ways our present culture, our technological advances, and the media shape who we are as individuals is not a simple question. The answer seems to elusively hide in a world filled with cultural complexities. But, it is no secret to find that literature is a source of power. It does influence, guide, and shape the human become as they continue their journey through life. Hence, since human are never without the influence of literature, they will always have factors working to modify the human being. However, it is their choice as to how they internalize what they are exposed to, and in turn, it is up to them to determine the individual that ultimately prevails.

The Occupy Assembly

2014 ◽  
Vol 13 (4) ◽  
pp. 702-731 ◽  
Author(s):  
R. Lila Steinberg
Keyword(s):  
Los Angeles ◽  
Public Space ◽  
Direct Democracy ◽  
General Assembly ◽  
Exchange System ◽  
Group Agency ◽  
Content Type ◽  
Face To Face ◽  
Occupy Movement ◽  
The World

A key feature of the Occupy movement has been the General Assembly (GA), in which participants, gathered in outdoor public space, engaged in emergent forms of direct deliberative democratic practice. GAs created opportunities for renewed, co-constructed discourses about human rights, collectivity and autonomy, and the nature of fairness. The physical, durative occupation of public space and establishment of encampments enabled participants to converse and collaborate meaningfully about these matters and their implications for action. An attested ideology of horizontalism was produced and reflected in practices of decision-making within a direct participatory democratic framework. The generation of local intersubjectivity and global solidarity as well as the embodied augmentation of personal and group agency were lodged within face-to-face interactions at Occupy GAs. Participants developed and adapted specific embodied tools for assembly use, including hand signals and the human mic, to facilitate a discursive praxis of egalitarianism within the context of a speech exchange system suited to a large outdoor deliberative body. These practices are central to the Occupy movement, as they constitute the discursive experiments in direct democracy set in motion by a shared recognition of social crisis and systemic injustice felt increasingly around the world. This paper examines how several embodied practices at Occupy Los Angeles attend to participants’ attested ideologies and the practical problems of open, large-group direct democracy.

scholarly journals Practical urban: The urbanity and its relationship with the contemporary city.

2016 ◽  
Author(s):  
Rodrigo Balestra ◽  
Amilton Arruda ◽  
Pablo Bezerra ◽  
Isabela Moroni
Keyword(s):  
Public Space ◽  
Urban Space ◽  
Industrial Revolution ◽  
Urban Landscape ◽  
18Th Century ◽  
Social Representations ◽  
Industrial Age ◽  
The World ◽  
The Individual ◽  
The City

As the Industrial Revolution took place and steam driven machines emerged in the 18th century, the Industrial Age began and cities became the core of industrial and populational growth. That phenomena occurred as the job opportunities and quality of life increasingly developed away from the countryside, with the arrival of electricity and inventions such as the light bulb, thanks to important people like Sir Joseph Swan and Thomas Edison. The city, therefore, can be looked in two different ways: the urban space, occupied with tangible elements, and the social environment, filled with urban practices and cohabitation. An essential matter in many disciplines, the city is a recurrent topic for researchers who seek to understand this phenomenon of human activities. The history behind the rise of the cities show tell us about the creation of urban spaces and its manifestations, functions, transformations and the complexity inherent to the various typologies in cities all over the world. The city is a scenario full of overlapping messages that characterize the accessibility and urban communication. This is defined by Nojima (1999) as the result of the interaction between social representations and the scenario where they occur. It is through the interpretation of these messages that are manifested in the urban design accessible from cities (streets, buildings, gardens, squares, furnitures), that the individual defines the elements that identify their city. This paper discovery the concepts of city and their accessibility relationships with urban practices - design of urban activity - that directly influence the implementation of urban furniture and, above all, the importance given to them by the population, with regard to its true functions (adequacy, accessibility, ergonomics, identity and others) of their uses and appropriations. It is important for the study also understand the urban furniture relation with the project of cities - is to complement the public space or the way how interferes the urban landscape. It is need to understand how society is shown in front of herself and the world itself that surrounds and what are the affective devices that make city living when connected - through the use - therefore, this is the powerfull forces of individuals and community , space practices created by the tactics of the population to allow theirs ambiance, wellness, safety and comfort, sensations often perceived by the set of elements that constitute the urban furniture of cities.DOI: http://dx.doi.org/10.4995/IFDP.2016.3291

The Importance of Communication in Islamic Society

2018 ◽  
Vol 2 ◽  
Author(s):  
Maryani Maryani
Keyword(s):  
Mass Communication ◽  
Human Life ◽  
Academic Research ◽  
Islamic Education ◽  
Muslim Community ◽  
Wide Audience ◽  
Face To Face ◽  
The World ◽  
The Individual ◽  
Islamic Society

Communication is an integral part of human life because our movements are always associated by communication. At this point, the communication is in terms of Islamic communication, i.e. communication of moral al-karimah or ethics. Communication of morality means the communication that comes from the Quran and hadith (sunnah of the Prophet). Islamic communication is a new form of phrase and thought emerged in academic research started from about three decades ago. The emergence of Islamic communication thoughts and activism is based on the failure of the philosophy, paradigm and implementation of western communication which further optimizes the pragmatic, materialistic and capitalist media values. This failure has negative implications especially on the Muslim community throughout the world due to the different religions, cultures and lifestyles of the (western) countries that are as the producers of the sciences. There are two kinds of communication consisting of: (1) direct communication (face to face) either between individual with individual, or individual with group, or group with group, group with society, hence influence the individual relation (interpersonal) included in understanding the communication; and (2) mass communication that is a process of communication made through the mass media with various purposes of communication and to convey information to a wide audience. The basics of communication principles must be mastered. By mastering the principles of communication in Islamic society, it can be able to organize Islamic education and Islamic communication to form a high-quality communication in the society, professionals, and noble character.

What Does the Comparative Do for Cosmopolitanism?

PMLA ◽  
2013 ◽  
Vol 128 (3) ◽  
pp. 629-635
Author(s):  
César Domínguez
Keyword(s):  
Comparative Literature ◽  
Public Space ◽  
French Literature ◽  
The Public ◽  
Northern European ◽  
Cultural Experiences ◽  
The World ◽  
Definition Of ◽  
The Individual ◽  
Do So

A conventional definition of cosmopolitanism stressesrelationships to a plurality of cultures understood as distinctive entities. (And the more the better; cosmopolitans should ideally be foxes rather than hedgehogs.) But furthermore cosmopolitanism in a stricter sense includes a stance toward diversity itself, toward the coexistence of cultures in the individual experience…. It is an intellectual and aesthetic stance of openness toward divergent cultural experiences. (Hannerz 239)In the foundation of comparative literature as a distinctive discipline, cosmopolitanism was valued for its “exoticism”—namely, the feeling of being “a citizen ‘of every nation,’ not to belong to one's ‘native country’” (Texte 79), which in (French) literature translated as the openness toward other (northern European) literatures (xi).Defining cosmopolitanism in relation to national loyalties, multilingualism, and mobility overlooks the fact that the cosmopolitan is much older than the nation and that not all multilingual abilities and mobilities are accepted as cosmopolitan, especially when they lack “sophistication.” Since I have partially discussed these issues elsewhere, I will not pursue them here but will restrict myself to Hannah Arendt's future-oriented concept of cosmopolitanism as global citizenship. My aim is to stress the elitism in many theories of cosmopolitanism and to show how comparative literature can challenge this elitism by looking at “hidden traditions.” To do so, I will draw on two essays by Arendt—“The Jew as Pariah: A Hidden Tradition” and “Karl Jaspers: Citizen of the World?” As for the first essay, I will introduce Gypsy next to Jew, the latter being Arendt's exclusive interest despite the implications of her use of the concept of the pariah. In the second essay, Arendt discusses acting qua human, the rights granted by membership in a (cosmo)polis, and what “citizen of the world” (cosmopolitan?) means in relation to the public space, and she stresses the value of communication, with the living and the dead. Furthermore, Arendt differentiates between cosmopolitan and European. I argue that postwar European integration challenges in unexpected ways Arendt's view both on rights as linked to nationality and on citizenship in a cosmopolitan polity.

scholarly journals Considerações a partir do filme “O Capital” sobre a financeirização do mundo e da vida / Considerations from “The Capital” film: on the financing of the world and life

Profanações ◽  
2018 ◽  
Vol 5 (1) ◽  
pp. 45
Author(s):  
Sandro Luiz Bazzanella ◽  
Danielly Borguezan
Keyword(s):  
Public Space ◽  
Political Action ◽  
Well Being ◽  
Social Imaginary ◽  
Human Beings ◽  
Essential Condition ◽  
The World ◽  
The Future ◽  
The Individual ◽  
Vital Forces

O presente artigo é resultado da análise do filme “O Capital” (Le Capitale), lançado em 4 de outubro de 2013 (1h53min). Direção: Costa-Gavras. Elenco: Gad Elmaleh, Gabriel Byrne, Natacha Régnier; Gêneros: Drama, Suspense. Nacionalidade: França. A referida obra cinematográfica coloca em debate a financeirização do mundo, das relações sociais e individuais em que a sociedade contemporânea esta envolvida. O crédito que substituiu no imaginário individual e social a ideia de dinheiro, mas que preserva a sua condição “essencial” como aquilo que desperta reações, paixões, desejos mobilizando forças vitais, determinando as expectativas de vida, de futuro dos seres humanos e sociedades, apresenta-se na forma de transcendência. Assim, na condição de transcendência exige culto, sacrifico e, sobretudo crença incondicional em suas condições de efetivação de suas promessas de uma economia da salvação. A financeirização dos espaços e tempos vitais nas quais se movem sociedades e indivíduos demarca o recrudescimento da ação política realizada entre homens com o fim de potencialização do espaço público como lócus por excelência do bem viver, da busca da felicidade. O dogma da financeirização afirma diuturnamente que a felicidade pode ser comprada e, usufruída individualmente basta ter crédito, ter fé no futuro.AbstractThis article is the result of the analysis of the film "The Capital" (Le Capitale), released on October 4, 2013 (1h53min). Direction: Costa-Gavras. Cast: Gad Elmaleh, Gabriel Byrne, Natacha Régnier; Genres: Drama, Thriller. Nationality: France. The aforementioned cinematographic work challenges the financialization of the world, of the social and individual relations in which contemporary society is involved. The credit that replaced the idea of money in the individual and social imaginary, but which preserves its "essential" condition as that which awakens reactions, passions, desires mobilizing vital forces, determining the expectations of life, the future of human beings and societies, Presents itself in the form of transcendence. Thus, in the condition of transcendence requires worship, sacrifice and, above all, unconditional belief in its conditions of realization of its promises of an economy of salvation. The financialisation of spaces and vital times in which societies and individuals move, marks the intensification of the political action carried out among men with the aim of enhancing the public space as the locus par excellence of well-being and the pursuit of happiness. The dogma of financialization affirms day after day that happiness can be bought and, enjoyed individually, it is enough to have credit, to have faith in the future.

scholarly journals La riscoperta dell'amicizia nell'età adulta in tempo di pandemia

2021 ◽  
Vol 11 (2) ◽  
Author(s):  
Federico Zannoni
Keyword(s):  
Social Isolation ◽  
The Self ◽  
Mutual Assistance ◽  
Face To Face ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Relationship Of ◽  
Collective Dimension ◽  
Over Time

In recent decades we have witnessed the disruptive rise of an ultraliberalism which, by enhancing the autonomy of the individual, has given the collective dimension a primarily instrumental connotation; the affirmation of the “self-centered man” (Bertin’s definition), that pursues the experience of the world above all on the level of “possession”, has intertwined with the crisis, especially among adults, in the practice of friendship, understood as a relationship of voluntary, free interdependence, which continues over time through manifestations of sharing, complicity, intimacy, affection and mutual assistance. The social isolation resulting from the pandemic event has led to the reconsideration of the importance of friendships and to the search for new opportunities for meeting, online or face to face (possibly respecting the current restrictive rules for the containment of the epidemic), in which “being together” is predominant over “doing something together”.

scholarly journals Face to Facelessness: Imagined Intimacies and Socially Distant Desires

2022 ◽  
Author(s):  
Steve Fossey
Keyword(s):  
Social Interactions ◽  
Public Space ◽  
Emmanuel Levinas ◽  
Mikhail Bakhtin ◽  
Text Messages ◽  
Face To Face ◽  
Digital Devices ◽  
Art Practices ◽  
The World ◽  
Falling In Love

This paper revisits a performance titled Falling in Love Again - and Again which was first performed in 2014 as part of a series of works I created questioning relational intimacy and proximity in public space. During Falling in Love Again - and Again participants were invited to explore public space with the intention of anonymously falling in love with strangers. The details of these encounters were shared with me as the leader of the piece via mobile phone text messages, but never with the subjects of the participants' desires.  Understanding the dynamics of intimacy and proximity in 2014 was a very different experience to how I understand them in 2021. The Covid-19 pandemic, social distancing, and two periods of lockdown has drastically influenced how relationality and physically being in the world with others is performed.  This paper is concerned both with the intimate and proximate dynamics of relational bodies during that performance as I understood it then, and, as a consequence, how we might understand relational proximity and intimacy now.Critical points of departure for the paper include art historian Grant Kester's writing on conversational art practices and his framing of dialogic encounters through the use of Jeffrey T. Nealon's Alterity Politics: Ethics and Performative Subjectivity (1998).  Models of 'dialogical' experience and 'responsibility', as situated by Mikhail Bakhtin and Emmanuel Levinas respectively (Nealon, 1998, cited in Kester, 2004, 118) are used in this article to frame a rethinking of the dynamics and ethics of face to face contact and physical proximity, as bodies in space maintain distance from one another, connected only by our digital devices and our imaginations.  The voyeuristic practices of Sophie Calle and Vito Acconci converge with theatre makers Forced Entertainment's 'writing over' of place (Kaye, 2000) to explore imaginary relational connectivity.  The writing of geographer Doreen Massey supports this framing through the use of Massey's thoughts on the fictional poetics of social interactions and 'stories so far' (Massey, 2005).  Ultimately the paper asks what happens when we are required to imagine being with others in physically distant and imaginary ways with only our mobile devices as depositories for our fictional desires. 

New walls to keep the bad out: populism and the totalitarian psyche

2019 ◽  
Vol 1 (2) ◽  
pp. 120-130
Author(s):  
Coline Covington
Keyword(s):  
Cold War ◽  
Balance Of Power ◽  
Berlin Wall ◽  
Group Solidarity ◽  
Freedom Of Movement ◽  
Psychological Understanding ◽  
Psychic Development ◽  
The World ◽  
The Individual ◽  
The Cold War

The Berlin Wall came down on 9 November 1989 and marked the end of the Cold War. As old antagonisms thawed a new landscape emerged of unification and tolerance. Censorship was no longer the principal means of ensuring group solidarity. The crumbling bricks brought not only freedom of movement but freedom of thought. Now, nearly thirty years later, globalisation has created a new balance of power, disrupting borders and economies across the world. The groups that thought they were in power no longer have much of a say and are anxious about their future. As protest grows, we are beginning to see that the old antagonisms have not disappeared but are, in fact, resurfacing. This article will start by looking at the dissembling of a marriage in which the wall that had peacefully maintained coexistence disintegrates and leads to a psychic development that uncannily mirrors that of populism today. The individual vignette leads to a broader psychological understanding of the totalitarian dynamic that underlies populism and threatens once again to imprison us within its walls.

Virginia Woolf and Being-in-the-world

2017 ◽  
Author(s):  
Emma Simone
Keyword(s):  
Virginia Woolf ◽  
Historical Context ◽  
The Political ◽  
Cartesian Dualism ◽  
Self And Other ◽  
The World ◽  
Binary Oppositions ◽  
The Individual ◽  
The Relationship ◽  
Existential Perspective

Virginia Woolf and Being-in-the-world: A Heideggerian Study explores Woolf’s treatment of the relationship between self and world from a phenomenological-existential perspective. This study presents a timely and compelling interpretation of Virginia Woolf’s textual treatment of the relationship between self and world from the perspective of the philosophy of Martin Heidegger. Drawing on Woolf’s novels, essays, reviews, letters, diary entries, short stories, and memoirs, the book explores the political and the ontological, as the individual’s connection to the world comes to be defined by an involvement and engagement that is always already situated within a particular physical, societal, and historical context. Emma Simone argues that at the heart of what it means to be an individual making his or her way in the world, the perspectives of Woolf and Heidegger are founded upon certain shared concerns, including the sustained critique of Cartesian dualism, particularly the resultant binary oppositions of subject and object, and self and Other; the understanding that the individual is a temporal being; an emphasis upon intersubjective relations insofar as Being-in-the-world is defined by Being-with-Others; and a consistent emphasis upon average everydayness as both determinative and representative of the individual’s relationship to and with the world.

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