Defeat as Moral Victory

2017 ◽  
Author(s):  
Beatrice Heuser
Keyword(s):  
Twentieth Century ◽  
Collective Memory ◽  
Violent Death ◽  
Philosophical Approach ◽  
Balkan Wars ◽  
The Subject ◽  
The Dead ◽  
As If

This contribution adds to the legal-philosophical approach to the subject of victory by focusing on defeat as a moral victory in collective memory, mentality, and culture. Such a defeat can take the form of the violent death of an individual or a group in battle. At times the dead are commemorated as fallen heroes, just as if they had won their battle, but in addition they will be seen as martyrs to a cause that is construed as giving meaning to their sacrifice. Their death is celebrated as a moral victory if the cause outlasted this event and ultimately triumphed, or is still pursued. Instances can be found where such events, long past, have even recently still fuelled wars, as with the Irish Troubles or the Balkan Wars at the beginning and end of the twentieth century.

scholarly journals Time and narrative: Temporality, memory, and instant history of Balkan wars

2016 ◽  
Vol 27 (2) ◽  
pp. 239-272 ◽  
Author(s):  
Enika Abazi ◽  
Albert Doja
Keyword(s):  
Twentieth Century ◽  
Collective Memory ◽  
Media Industry ◽  
Southeast Europe ◽  
Balkan Wars ◽  
History Of ◽  
Narrative Temporality

In this article, we explore the ways in which from the beginning to the end of twentieth century different temporalities and historicizations stemming from different narrative perspectives on the Balkan wars have constructed different commonplace, timeworn and enduring representations. In practical terms, we take issue with several patterns of narratives, such as the sensationalism of media industry, the essentialization of collective memory, the securitization of imaginary threats and the pacifist activism of normative transformations. It is our contention to argue that they historicize certain moments of rupture, which are subsequently used and misused to construct an anachronistic representation of Southeast Europe that may conceal hidden interests. Contrastingly, an alternative narrative that emphasizes a “history from below” as an apperception of the temporality of being can offer a revisionist approach that may show the futility of ahistorical accounts. 1

scholarly journals The Abject in T. S. Eliot’s The Waste Land

2021 ◽  
Vol 6 (1) ◽  
pp. 24-33
Author(s):  
Eyesha Elahi
Keyword(s):  
Main Claim ◽  
The Waste Land ◽  
Waste Land ◽  
The Subject ◽  
The Dead ◽  
As If

T. S. Eliot’s monumental poem, The Waste Land, discusses hopelessness and desolation and shuns them at every turn. The speakers spurn it and despair at the desolate state of humankind and society. This paper aims to read T. S. Eliot’s The Waste Land in light of Julia Kristeva’s theory of abjection and Jacques Lacan’s notion of jouissance. The main claim is that despite the apparent horror of desolation, the more the poem tries to repel desolation, the more it cannot help but repeatedly allude to it, as if unwillingly drawn to it, so that death and desolation are not the subject, nor are they the object, but rather the abject of the poem. The sections of the poem I feel are most relevant for such an analysis are “The Burial of the Dead” (lines 1-30) and “What the Thunder Said” (lines 322-375).

The Artist’s Destiny in Jewish Collective Memory: From Traditional Society to the Avant-Garde and Modernism

Images ◽  
2020 ◽  
pp. 1-17
Author(s):  
Sergey R. Kravtsov
Keyword(s):  
Twentieth Century ◽  
Collective Memory ◽  
Traditional Society ◽  
Eastern European ◽  
Avant Garde ◽  
Central Eastern Europe ◽  
Traditional Societies ◽  
The Subject ◽  
Popular Subject ◽  
Master Builder

Abstract The destiny of an architect, painter, or carver working on the construction and decoration of an Eastern-European synagogue is a popular subject in Jewish folklore and literature. These stories are related to the international tale “The Giant as a Master Builder” (classified as АТ 1099), which Jewish storytellers adapted to their audiences. This paper discusses narratives circulated in traditional societies of Central-Eastern Europe, traces formal and meaningful changes that surface in Jewish records of these legends in the early twentieth century, and shows the further transformation of the subject in national-romanticist, avant-garde, and modernist artistic discourses of the twentieth century. The adaptation of this international theme within Jewish folklore helps us to interpret Jewish collective memory regarding the artist and his work on a sacralized object.

scholarly journals The Evolution of the Mythological Image of the Bear in the Culture of the Eastern Slavs

2021 ◽  
Vol 9 (3) ◽  
Author(s):  
Mikhail Kozlov ◽  
Snezhana Shendrikova
Keyword(s):  
Twentieth Century ◽  
Tenth Century ◽  
Human Race ◽  
Early Twentieth Century ◽  
The Subject ◽  
Evil Spirits ◽  
The Dead ◽  
Archaeological Excavations

The subject of this study is the evolution of the image of the bear among the Eastern Slavs between the tenth and seventeenth centuries. The authors maintain that totemic ideas about bears as creatures that escort the souls of the deceased to the kingdom of the dead began to spread in the East Slavic lands only from the mid-tenth century. Such ideas were influenced by the beliefs and cults of the neighbouring Finno-Ugric and Baltic tribes and were not characteristic of traditional East Slavic paganism. Based on ancient Russian writings and archaeological excavations into ancient pagan sanctuaries, the authors outline the origin and formation of the myth of the supernatural ancestor bear, the protector of the human race, in all East Slavic lands. With the help of archaeological and zoological materials from the excavations of Russian settlements from the pre-Mongol era, as well as several ancient Russian written documents, the authors determine the period of transformation in the folk mythological consciousness of the Eastern Slavs of the mythological image of the bear from the ruler of destinies and guide in the kingdom of the dead into a forest demon. This paper emphasises that the myth of the supernatural ancestor bear gave rise to the custom of taking trained bears around Russian cities to rid them of evil spirits, as well as folk divination. The authors conclude that in the minds of these ancestors, the image of the bear went through several stages – from the idea of the bear as a tribal totem to the image of a benevolent spirit, a protector of people from evil spirits. The ancient pagan ideas about the bear as a deity remained part of the worldview of the East Slavic peoples until the early twentieth century, finding their reflection in folk fairytales, legends, and traditions.

scholarly journals The Reasons we can Share: An Attack on the Distinction between Agent-Relative and Agent-Neutral Values

1993 ◽  
Vol 10 (1) ◽  
pp. 24-51 ◽  
Author(s):  
Christine M. Korsgaard
Keyword(s):  
Twentieth Century ◽  
Moral Philosophy ◽  
Subject Matter ◽  
Moral Agent ◽  
Basic Feature ◽  
Original Position ◽  
Primal Scene ◽  
Side Constraints ◽  
The Subject ◽  
As If

To later generations, much of the moral philosophy of the twentieth century will look like a struggle to escape from utilitarianism. We seem to succeed in disproving one utilitarian doctrine, only to find ourselves caught in the grip of another. I believe that this is because a basic feature of the consequentialist outlook still pervades and distorts our thinking: the view that the business of morality is to bring something about. Too often, the rest of us have pitched our protests as if we were merely objecting to the utilitarian account of what the moral agent ought to bring about or how he ought to do it. Deontological considerations have been characterized as “side constraints,” as if they were essentially restrictions on ways to realize ends. More importantly, moral philosophers have persistently assumed that the primal scene of morality is a scene in which someone does something to or for someone else. This is the same mistake that children make about another primal scene. The primal scene of morality, I will argue, is not one in which I do something to you or you do something to me, but one in which we do something together. The subject matter of morality is not what we should bring about, but how we should relate to one another. If only Rawls has succeeded in escaping utilitarianism, it is because only Rawls has fully grasped this point. His primal scene, the original position, is one in which a group of people must make a decision together. Their task is to find the reasons they can share.

Cloud, Precinct of the Theological-Historical

2018 ◽  
Vol 20 (3) ◽  
pp. 277-291 ◽  
Author(s):  
Joan Copjec
Keyword(s):  
Twentieth Century ◽  
German Idealism ◽  
Islamic Philosophy ◽  
Switch Point ◽  
Late Work ◽  
The Subject ◽  
Imaginal World ◽  
Unity Of God

Regarded by many as the pre-eminent Islamicist of the twentieth century, Henry Corbin is also the subject of much criticism, aimed primarily at his supposed overemphasis on the mythological aspects of Islamic philosophy and his idiosyncratic privileging of the concept of the imaginal world. Taking seriously an unusual claim made by Steven Wasserstrom in Religion after Religion that the redeployment of Schelling's concept of tautegory by Corbin reveals all that is wrong with his work, this essay seeks to defend both the concept and Corbin's use of it. Developed by Schelling in his late work on mythology, the concept of tautegory turns out to be, for historical and theoretical reasons, a revelatory switch point. Not only does it make clear why the imaginal ‘locus’ is key to understanding the unity of God – the oneness of his apophatic and revealed dimensions – it also gives us profound insights into the links connecting Islamic philosophy, German Idealism, and psychoanalysis, which all take their bearings from the esoteric or mystical idea of an unconscious abyss.

Collective Memory: Between Values and Historical Knowledge

2020 ◽  
pp. 124-142
Author(s):  
VICTOR BURLACHUK
Keyword(s):  
Twentieth Century ◽  
Soviet Union ◽  
Collective Memory ◽  
Rapid Change ◽  
Modern Society ◽  
The State ◽  
Main Element ◽  
Rapid Decline ◽  
The Past ◽  
The Future

At the end of the twentieth century, questions of a secondary nature suddenly became topical: what do we remember and who owns the memory? Memory as one of the mental characteristics of an individual’s activity is complemented by the concept of collective memory, which requires a different method of analysis than the activity of a separate individual. In the 1970s, a situation arose that gave rise to the so-called "historical politics" or "memory politics." If philosophical studies of memory problems of the 30’s and 40’s of the twentieth century were focused mainly on the peculiarities of perception of the past in the individual and collective consciousness and did not go beyond scientific discussions, then half a century later the situation has changed dramatically. The problem of memory has found its political sound: historians and sociologists, politicians and representatives of the media have entered the discourse on memory. Modern society, including all social, ethnic and family groups, has undergone a profound change in the traditional attitude towards the past, which has been associated with changes in the structure of government. In connection with the discrediting of the Soviet Union, the rapid decline of the Communist Party and its ideology, there was a collapse of Marxism, which provided for a certain model of time and history. The end of the revolutionary idea, a powerful vector that indicated the direction of historical time into the future, inevitably led to a rapid change in perception of the past. Three models of the future, which, according to Pierre Nora, defined the face of the past (the future as a restoration of the past, the future as progress and the future as a revolution) that existed until recently, have now lost their relevance. Today, absolute uncertainty hangs over the future. The inability to predict the future poses certain challenges to the present. The end of any teleology of history imposes on the present a debt of memory. Features of the life of memory, the specifics of its state and functioning directly affect the state of identity, both personal and collective. Distortion of memory, its incorrect work, and its ideological manipulation can give rise to an identity crisis. The memorial phenomenon is a certain political resource in a situation of severe socio-political breaks and changes. In the conditions of the economic crisis and in the absence of a real and clear program for future development, the state often seeks to turn memory into the main element of national consolidation.

Jerusalem’s Alternative Collective Memory Agents

2020 ◽  
Vol 35 (1) ◽  
pp. 1-16
Author(s):  
Menachem Klein
Keyword(s):  
Twentieth Century ◽  
Collective Memory ◽  
Memory Studies ◽  
The Internet ◽  
Early Twentieth Century ◽  
Physical Limitations ◽  
East And West ◽  
Use Of The Internet

Jerusalem played an important role in the establishment of collective memory studies by Maurice Halbwachs in the early twentieth century. Recent studies in this field draw attention to the contribution of a variety of agents to building, maintaining, and challenging collective memory realms. Following suit, this article deals with the methods that agents of an alternative collective memory for Jerusalem use to challenge the Israeli hegemonic narrative. Before reviewing their activities in East and West Jerusalem and their resources and impact, I summarize the hegemonic narrative as presented in four memory realms. Special attention is given to both sides’ use of the Internet as a means of overcoming the physical limitations of memory realms.

Historical Fragments’ Mobile Echo

Transfers ◽  
2017 ◽  
Vol 7 (2) ◽  
pp. 115-119 ◽  
Author(s):  
Susan E. Bell ◽  
Kathy Davis
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Eighteenth Century ◽  
Cultural Revolution ◽  
Ming Dynasty ◽  
Third Century ◽  
Refugee Crisis ◽  
The Third ◽  
Opium War ◽  
The Subject

Translocation – Transformation is an ambitious contribution to the subject of mobility. Materially, it interlinks seemingly disparate objects into a surprisingly unified exhibition on mobile histories and heritages: twelve bronze zodiac heads, silk and bamboo creatures, worn life vests, pressed Pu-erh tea, thousands of broken antique teapot spouts, and an ancestral wooden temple from the Ming dynasty (1368–1644) used by a tea-trading family. Historically and politically, the exhibition engages Chinese stories from the third century BCE, empires in eighteenth-century Austria and China, the Second Opium War in the nineteenth century, the Chinese Cultural Revolution of the mid-twentieth century, and today’s global refugee crisis.

Determinants of Abuse of the Bodies of the Dead

2019 ◽  
pp. 71-77
Author(s):  
Margarita Khomyakova
Keyword(s):  
Low Income ◽  
Criminal Code ◽  
Value Judgments ◽  
Legal Norms ◽  
Low Level ◽  
Medical Institutions ◽  
Specific Object ◽  
The Subject ◽  
The Dead ◽  
High Level

The author analyzes definitions of the concepts of determinants of crime given by various scientists and offers her definition. In this study, determinants of crime are understood as a set of its causes, the circumstances that contribute committing them, as well as the dynamics of crime. It is noted that the Russian legislator in Article 244 of the Criminal Code defines the object of this criminal assault as public morality. Despite the use of evaluative concepts both in the disposition of this norm and in determining the specific object of a given crime, the position of criminologists is unequivocal: crimes of this kind are immoral and are in irreconcilable conflict with generally accepted moral and legal norms. In the paper, some views are considered with regard to making value judgments which could hardly apply to legal norms. According to the author, the reasons for abuse of the bodies of the dead include economic problems of the subject of a crime, a low level of culture and legal awareness; this list is not exhaustive. The main circumstances that contribute committing abuse of the bodies of the dead and their burial places are the following: low income and unemployment, low level of criminological prevention, poor maintenance and protection of medical institutions and cemeteries due to underperformance of state and municipal bodies. The list of circumstances is also open-ended. Due to some factors, including a high level of latency, it is not possible to reflect the dynamics of such crimes objectively. At the same time, identification of the determinants of abuse of the bodies of the dead will reduce the number of such crimes.

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