Conclusion

2020 ◽  
pp. 169-174
Author(s):  
William Ghosh
Keyword(s):  
Literary History ◽  
Vantage Point ◽  
The Other ◽  
The South ◽  
Caribbean History ◽  
Other Hand ◽  
The One ◽  
The Way

Starting from a reading of his late travel book A Turn in the South, this chapter describes how, late in life, Naipaul came to understand his own specific historical vantage point, as a writer with a colonial upbringing, who had lived to see independence. Meditating on the legacy of Booker T. Washington, Naipaul reflects on ‘the prisons of the spirit men create for themselves and for others – so overpowering, so much part of the way things appear to have to be, and then, abruptly, with a little shift, so insubstantial’. My reading of A Turn in the South leads to a discussion of Naipaul’s position within Caribbean history, and literary history. I outline the ways in which Naipaul’s work, on the one hand, now seems outdated, and how, on the other hand and in other ways, his work may still be important today.

From 'Ā'esha to Nur Jahān: The Shaping of a Classical Persian Poetic Canon of Women

2009 ◽  
Vol 2 (2) ◽  
pp. 148-164 ◽  
Author(s):  
Sunil Sharma
Keyword(s):  
Eighteenth Century ◽  
Direct Effect ◽  
Literary History ◽  
Literary Tradition ◽  
The Other ◽  
Women Poets ◽  
Cultural Shift ◽  
Other Hand ◽  
The One ◽  
The Way

AbstractThe eighteenth century witnessed an interest in Persian women poets and attempts were made by writers of tazkeras to create a female canon of poets. The cultural shift in the Iranian-Indian interface at this time had a direct effect on the writing of Persian literary history that, on the one hand, resulted in the desire to maintain a universal vision regarding the Persianate literary past, exemplified by such writers as Vāleh Dāghestāni in Riāz al-sho' arā', and on the other hand, witnessed the increasingly popular move towards a more local and parochial version of the achievements of poets, as seen in Āzar Bēgdeli's Ātashkada and other writers of biographical dictionaries. The tri-furcation of the literary tradition (Iran, Turan [Transoxiana], India) complicated the way the memory of women poets would be accommodated and tazkera writers were often unencumbered by issues of nationalism and linguistic purity on this subject. However, ultimately the project of canonization of classical Persian women poets was a failure by becoming all inclusive.

Ibn-Ul-Arabi's Cultural Environment that Influenced Him

2017 ◽  
Vol 5 (1) ◽  
pp. 165
Author(s):  
Assist. Prof. Dr. Kazım Yıldırım
Keyword(s):  
The Other ◽  
Cultural Environment ◽  
Ibn Rushd ◽  
Other Hand ◽  
The One ◽  
The Way

The cultural environment of Ibn al-Arabi is in Andalusia, Spain today. There, on the one hand, Sufism, on the other hand, thinks like Ibn Bacce (Death.1138), Ibn Tufeyl (Death186), Ibn Rushd (Death.1198) and the knowledge and philosophy inherited by scholars, . Ibn al-Arabi (1165-1240), that was the effect of all this; But more mystic (mystic) circles came out of the way. This work, written by Ibn al-Arabi's works (especially Futuhati Mekkiye), also contains a very small number of other relevant sources.

Historical Writing in the Balkans

2018 ◽  
Author(s):  
Ulf Brunnbauer
Keyword(s):  
Freedom Of Expression ◽  
The Other ◽  
Former Yugoslavia ◽  
Ethnic Cleansing ◽  
Historical Writing ◽  
The Balkans ◽  
Other Hand ◽  
Balkan Countries ◽  
The One ◽  
The Way

This chapter analyzes historiography in several Balkan countries, paying particular attention to the communist era on the one hand, and the post-1989–91 period on the other. When communists took power in Albania, Bulgaria, Romania, and Yugoslavia in 1944–5, the discipline of history in these countries—with the exception of Albania—had already been institutionalized. The communists initially set about radically changing the way history was written in order to construct a more ideologically suitable past. In 1989–91, communist dictatorships came to an end in Bulgaria, Romania, Yugoslavia, and Albania. Years of war and ethnic cleansing would ensue in the former Yugoslavia. These upheavals impacted on historiography in different ways: on the one hand, the end of communist dictatorship brought freedom of expression; on the other hand, the region faced economic displacement.

Marcion’s Gospel and its Use of the Jewish Scriptures

2021 ◽  
Vol 112 (1) ◽  
pp. 105-129
Author(s):  
Phillip Andrew Davis
Keyword(s):  
The Other ◽  
Other Hand ◽  
Jewish Scriptures ◽  
Outright Rejection ◽  
The One ◽  
Theological Thought ◽  
The Way

Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.

scholarly journals JIHAD BUKAN HANYA PERANG SUCI: Telaahan Teoritik Terhadap Ayat-Ayat Jihad dalam Al-Quran

2021 ◽  
Vol 9 (2) ◽  
Author(s):  
Sefriyono Sefriyono
Keyword(s):  
Self Control ◽  
The Other ◽  
Holy War ◽  
Other Hand ◽  
The One ◽  
Genuine Effort ◽  
The Way

Of the 114 surahs in the Qur'an, there are 24 surahs with 164 verses that talk about jihad in various variations of words. Of the 164 verses, there are 22 verses that have the potential for acts of violence if understood literally and coupled with the dominance of qital words in these verses. The qital verses are said to have been revealed more in the Medina period, when compared to the Mecca period, which talked a lot about self-control. The dynamics of the Muslims at that time also contributed to the change in the terminology of jihad. Jihad is not only defined by war or acts of violence. The invitation of parents to polytheism, for example, as contained in chapter 29 paragraph 8 and letter 31 paragraph 15 does not have to be fought with violence. This verse even continues to recommend to continue to do good to the parents in question. In other Surahs such as Sura 45 verse 15 there is also a recommendation with wealth, not carrying weapons. This has given rise to various forms of meaning about jihad, such as greater jihad (al-jihad al-akbar)—the struggle against self and lesser jihad (al-jihad al-asghar)—fighting those who are hostile to the way of Allah. On the one hand, jihad can also be interpreted in an esoteric way—mujahadah, namely a genuine effort to draw closer to Allah, on the other hand, it can also be interpreted exoteric—the holy war.

scholarly journals A Justiça Parcial e a Ganância enquanto virtude e vício do caráter na Ética a Nicômaco: ação interpessoal, emoção e prazer

2019 ◽  
Vol 13 (2) ◽  
pp. 109-145
Author(s):  
André Luiz Cruz Sousa
Keyword(s):  
The Other ◽  
Nicomachean Ethics ◽  
Other Hand ◽  
The People ◽  
Starting Point ◽  
The One ◽  
The Way

The aim of this paper is to study a set of three issues related to the understanding of partial justice and partial injustice as character dispositions, namely the distinctive circumstance of action, the emotion involved therein and the pleasure or pain following it. Those points are treated in a relatively obscure way by Aristotle, especially in comparison with their treatment in the expositions of other character virtues in the Nicomachean Ethics. Building on the expression ‘capacity towards the other’ (δύναμις ἐν τῷ πρὸς ἕτερον), the paper highlights the interpersonal nature of the circumstances of just and unjust actions, and points how such nature is directly related to notions such as ‘profit’ (κέρδος) or ‘getting more’(πλεονεκτεῖν) as well as to the unusual conception of excess, defect and intermediacy in Nicomachean Ethics Book V. The interpersonal nature of just and unjust actions works also as the starting-point for the interpretation both of the pleasure briefly mentioned in 1130b4 as characterizing the greedy person and of the emotion involved in acting justly or greedy, which is mentioned in an extremely elliptical way in 1130b1-2: the paper argues, on the one hand, that the pleasure felt in acting justly or unjustly concerns not only the goods that are the object of just or unjust interactions, but also the way such interactions affect the people involved; on the other hand, it argues that the emotion actuated in just or unjust interactions relates to the agent’s concern or lack of concern with the good of those people.

scholarly journals Design-based research on the way to mainstream research? Comments on the plea for phronesis by Bardone and Bauters

2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Gabi Reinmann
Keyword(s):  
The Other ◽  
Traditional Concept ◽  
Design Based Research ◽  
Other Hand ◽  
Pedagogical Tact ◽  
Discussion Article ◽  
The One ◽  
The Way

Bardone and Bauters suggest a re-conceptualization of design-based research using the classical term "phronesis" and question some methodological developments referring to the role of intervention and theory in design-based research. This discussion article is a comment on the text of Bardone and Bauters and pursues two aims: On the one hand the term “phronesis” is connected to the traditional concept of “pädagogischer Takt” (literally: “pedagogical tact”) to stimulate a joint discourse of both traditions. On the other hand, two main suggestions of Bardone und Bauters are critically examined, namely their proposal to conceptualize intervention in design-based research exclusively as an action, and their call for deriving generalizations via experiences instead of theories. The discussion article finally argues for maintaining the integrative power of design-based research by avoiding one-sided interpretations.  

scholarly journals Les fonts clàssiques de Curial e Güelfa

2018 ◽  
Vol 12 ◽  
pp. 152
Author(s):  
Abel Soler
Keyword(s):  
The Other ◽  
The South ◽  
De Re ◽  
Other Hand ◽  
Chivalric Romance ◽  
Catalan Literature ◽  
Personal Library ◽  
The Way

Resum: Curial e Güelfa (Milà-Nàpols, ca. 1445-1448), novel·la cavalleresca escrita en català i atribuïble al gran camarlenc del Nàpols d’Alfons el Magnànim, Enyego d’Àvalos, conté una suggerent càrrega culturalista (mites ovidians tergiversats satíricament; teofanies i decorats neoplatònics; remissions explícites i/o implícites Cèsar, Macrobi, Plató, Apuleu...), que no resulta en absolut supèrflua i prescindible, com argumentà algun crític del segle passat. Al contrari: la manera d’evocar-hi els clàssics i de re-presentar-los no s’explica sense considerar els contactes de l’hipotètic escriptor amb l’humanisme llombard i napolità. D’altra banda, el repertori de clàssics greco-llatins documentats en la variada biblioteca personal del mateix D’Àvalos, la segona més rica del sud d’Itàlia, evidencia la coincidència de gustos i lectures d’aquest amb l’anònim del Curial i convida a ratificar la referida atribució. Paraules clau: Curial e Güelfa, Enyego d’Àvalos, literatura catalana medieval, novel·la cavalleresca, cavalleria humanística.   Abstract: Curial e Güelfa (Milan-Naples, ca. 1445-1448), a chivalric romance written in Catalan an attributable to the great chamberlain in the Naples of Alfonso the Magnanimous, Enyego/Inico d’Àvalos, contains a suggestive cultural burden (Ovid’s myths satirically distorted; theophanies and Neo-platonic sets; explicit and/or implicit references to Caesar, Macrobius, Plato, Apuleius...), which is not absolutely superfluous nor dispensable, as some critic from the last century explained. Just the opposite: the way to recall the classics and re-present them cannot be explained without considering the contacts of the hypothetical writer with the Lombard and Neapolitan Humanism. On the other hand, the catalogue of Greek-Latin classics recorded in the varied personal library of D’Àvalos himself, the second richest in the south of Italy, demonstrates the coincidence of his taste and readings with the anonymous writer of the Curial and invites us to ratify the aforementioned attribution. Keywords: Curial e Güelfa, Enyego d’Àvalos, medieval catalan literature, chivalric romance, humanistic chivalry.

"Constantly in Motion

Transfers ◽  
2012 ◽  
Vol 2 (3) ◽  
pp. 81-96
Author(s):  
Frederike Felcht
Keyword(s):  
Nineteenth Century ◽  
The Other ◽  
Foreign Markets ◽  
Material World ◽  
Geographical Mobility ◽  
Other Hand ◽  
Significant Change ◽  
The One ◽  
The Way

In the nineteenth century, a significant change in the modern infrastructures of travel and communications took place. Hans Christian Andersen's (1805-1875) literary career reflected these developments. Social and geographical mobility influenced Andersen's aesthetic strategies and autobiographical concepts of identity. This article traces Andersen's movements toward success and investigates how concepts of identity are related to changes in the material world. The movements of the author and his texts set in motion processes of appropriation: on the one hand, Andersen's texts are evidence of the appropriation of ideas and the way they change by transgressing social spheres. On the other hand, his autobiographies and travelogues reflect how Andersen developed foreign markets by traveling and selling the story of a mobile life. Capturing foreign markets brought about translation and different appropriations of his texts, which the last part of this essay investigates.

scholarly journals Presupposing, Believing, Having Faith

Sophia ◽  
2019 ◽  
Author(s):  
Carlos Miguel Gómez Rincón
Keyword(s):  
The Other ◽  
Faith And Reason ◽  
Other Hand ◽  
The One ◽  
The Way

Abstract This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating  our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted.

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