Wild Children

2018 ◽  
pp. 61-80
Author(s):  
Michael Adams
Keyword(s):  
The Other ◽  
Grief And Loss ◽  
Risk And Uncertainty ◽  
Ways Of Life ◽  
Cultural Disposition

Acceptance of risk and uncertainty is both an ancient cultural capacity and a very necessary current one for our collective uncertain futures. Considering ecological and social histories through a lens that accentuates adaptation and capacity rather than pathology reveals different landscapes of hope for human societies and all the other beings with whom we share the planet. The continuity of older, more environmentally and socially benign relationships between people, animals and landscapes hold potential for responding to unfolding uncertainty. Many predictions of Earth futures are deeply negative. Having the capacity to move beyond the limitations of rationality may be key to embracing positive uncertainty. Learning from cultures where change is normalized and acknowledged might help us move beyond ideas of grief and loss for old ways of life, and an obsession with control, to a cultural disposition towards attentiveness, care and respect.

The Synergy/Integration between Intelligence & Capital in the light of the Qura’an & Sunnah from Sustainable Developmental Perspective: التكامل بين الذكاء ورأس المال في ضوء القرآن والسنة من منظور تنموي مستدام

2021 ◽  
Vol 5 (16) ◽  
pp. 32-1
Author(s):  
Mamoon Yousef Salem Mamoon Yousef Salem
Keyword(s):  
Human Development ◽  
Research Methodology ◽  
Role Models ◽  
The Other ◽  
Developmental Perspective ◽  
Islamic Perspective ◽  
Sustainable Human Development ◽  
The Subject ◽  
Ways Of Life

This research aims to clarify the synergy (bond/integration) between the Capital and the Intelligence in light of the Qura’an and Sunnah from sutainable developmental perspective, in the other way its attentively enlightens the meanings of versus of Quran and Sunnah in sustainable way; The research methodology was based ubon Tracking the Holy Quraan & Sunnah to reveal/explain the link/connection between capital and Intelligance mentioned in it, the researcher reaches that there is strong integration between the types (Capital& Intelligence) in examples (Role Models/leaders) from Quran and Sunnah in order to achieve peace, prosperity and sustainability to the community, and it reveals that Quran and true sunnah has a biggest influence in supporting this Coalition by setting such these examples and with the guidance of Allah and its prophet Mohammed (ppuh) reactions (sayings, doing and approval), taken in consideration not to twist the versus of Quran or hadith to comply/ match with the subject of the research; and the results of this study that there is a strong sustainable relationship between all types of capital and intelligence supported by Quran and reinforced by Sunnah, in fact there is a solid bond between intelligence and capital shown in Quran and Sunnah for the sake of humanity, also Quran and Sunnah encourages transparency and positivity in all ways of life (relationships, thoughts, communications,..) in sustainable moral frame to achieve Eternity in this life and at the judgment day; And the recommendations is that It’s Important for Islamic Institutes to support like these researches effectively to enhance the sustainable human development in the society, further more It’s crucial to implement the intelligence types by Institutes in Islamic perspective in all ways of life (educational, cultural, social,..) to build a generation proud of his Islam and ready to work for it.

Baudelaire's Two Cosmopolitanisms

2021 ◽  
Vol 21 (1) ◽  
pp. 85-98
Author(s):  
Stephen Adam Schwartz
Keyword(s):  
The Other ◽  
Work Of Art ◽  
Aesthetic Object ◽  
The Spectator ◽  
The One ◽  
Ways Of Life

In his text on the ‘Exposition Universelle 1855’, Baudelaire upholds what he calls ‘cosmopolitisme’ as the antidote to the constraining influence of universalizing principles of taste that are meant to define beauty for all times and places. Baudelaire’s view is that such aesthetic systems close off the possibility of beauty, which, he maintains must contain an element of novelty. Accordingly, the proper attitude for the viewer (or reader or spectator) to take before a work of art is one that remains always open to novelty and to the ‘universal vitality’ out of which it springs. This attitude is the cosmopolitan one. Yet Baudelaire characterizes this attitude in ways that seem fundamentally incompatible if not diametrically opposed. On the one hand, cosmopolitanism as described in this text seems to involve the slow, lived apprenticeship in the values, ways of life, and criteria of judgement of those in other places, the better to be able to appreciate the beauty of the objects produced in them. On the other, he speaks of the appropriate attitude toward an aesthetic object — indeed toward any object that presents itself to our senses — as one resulting solely from the spectator’s exertions on his or her own mind and will, exertions by which the spectator refrains from imposing criteria of judgement upon the putative aesthetic object in order, instead, to derive one’s criteria from it. While the text on the ‘Exposition’ provides the reader with no way of resolving this contradiction, Baudelaire’s remarks on fashion in ‘Le Peintre de la vie moderne’ (1863) provide a dialectical resolution.

Ghostly (Re-)Semblances and Specular (Con-)Figurations

2019 ◽  
pp. 69-93
Author(s):  
Raymond Aaron Younis
Keyword(s):  
Communication Technologies ◽  
The Other ◽  
Risk And Uncertainty ◽  
Face To Face ◽  
Authentic Communication ◽  
Opening Up

Many thinkers conceptualize authentic communication in terms of an interpersonal encounter, for example between an “I” and a “you,” a living subject and a living subject, unmediated by objects, electronic gadgets, or ICTs (informatics and communication technologies), or through an authentic human dialogue involving openness, choice, freedom, courage, and almost always, some risk and uncertainty. In the elevated language of Buber and Maritain one might say an existentially charged encounter between two (or more) beings involves opening up to each other, calling each to the other, face to face, thus allowing living truth to emerge.

Vision, subalternity, and religious imaginary in southern Italy

2020 ◽  
pp. 003776862096065
Author(s):  
Roberto Beneduce
Keyword(s):  
Religious Experience ◽  
Southern Italy ◽  
The Other ◽  
Comparative Perspective ◽  
Traumatic Experience ◽  
Case Histories ◽  
New Horizons ◽  
The World ◽  
Ways Of Life ◽  
Religious Imaginary

Vision and divine voice, however defined, are at the heart of religious experience. The meeting with the Other sustains new ways of life and grants deep transformations in subjectivity. After chronicling the difficulty, indeed outright impossibility, of circumscribing and defining these complex experiences, as well as the opacity of the dominant categories that have been adopted by sociology, anthropology, phenomenology, and psychiatry, this article explores three case histories from southern Italy. Each one reveals a particular knot where private (and traumatic) experience has incorporated historical horizons and collective anxieties. By adopting a historical and comparative perspective, the author investigates how visions, voices – and more generally the encounter with transcendence – enable subalterns to deal with suffering and marginality and, more importantly, to build a view of how the world is and works. Finally, the article suggests that these experiences allow a transformation of the nostalgia for agency into new ‘horizons of expectation’.

scholarly journals The Epistemological Dilemma of Translating Otherness

2012 ◽  
Vol 56 (4) ◽  
pp. 878-895 ◽  
Author(s):  
Tong King Lee
Keyword(s):  
The Other ◽  
Strong Sense ◽  
Ethical Framework ◽  
Source Text ◽  
Literary Works ◽  
Self And Other ◽  
English Speaking ◽  
Cultural Disposition

This article interrogates the interpretive difficulties arising from the encounter with the Other in translation, specifically in the case where the subjectivity of the target text reader is implicated in the discursive constitution of identity in the source text. In contemplating how Anglophone Chinese Singaporean readers could interpret identities in Chinese literary works that invoke a strong sense of Chinese consciousness, I adopt Berman’s binary ethical framework in analysing the negotiation of Self and Other in translation. I posit that a positive ethics will be achieved if Anglophone Chinese readers position themselves as Other in their own language. On the contrary, a negative ethics ensues if the same group of readers embrace their identity as English-speaking Chinese as Self in the process of reading the Sinophone Other in the texts. The two conflicting positions create an epistemological dilemma on the part of the target text reader, thus raising the question of how identities can or should be negotiated in translation in the Singapore context, given that the cultural disposition of Anglophone Chinese readers is brought to bear on their reception of the cultural Other in translation.

scholarly journals Emergent Trust and Work Life Relationships: How to Approach the Relational Moment of Trust

2015 ◽  
Vol 5 (3) ◽  
pp. 59 ◽  
Author(s):  
Tone Bergljot Eikeland
Keyword(s):  
Phenomenological Approach ◽  
Basic Mechanism ◽  
Work Life ◽  
The Other ◽  
Professional Organizations ◽  
Risk And Uncertainty ◽  
Positive Part ◽  
Social Settings ◽  
Starting Point ◽  
Cognitive Attitude

How do we trust? What does the basic mechanism of trust look like? These questions define the starting point for a comparison of the classic ideas of how trust works by Mayer et al. (1995), Möllering’s (2006) re-adaption of Giddens’, Simmel’s, and James’ classic ideas of trust, and a phenomenological approach focusing on “emergent trust.” Introducing the concept of emergent trust, the idea is to suggest a phenomenological approach to studies of trust in work-life relationships in professional organizations, as an alternative to trust as a cognitive attitude, where trust becomes a stable, individual possession. The term “emergent” demonstrates a trust that emerges in meetings between persons, it has an immediate, unconditional quality, and shows itself in situations of life where there is a potential for trust to appear. Trust’s basic relationality makes the person morally responsible for the other. Trust appears between persons, as an event, constituting risk and uncertainty as a natural and positive part of our lives. Still, in larger social settings, the responsibility of trust also disperses on to the work itself, and our wider social networks.

Ethical Affordances, Awareness, and Actions

Ethical Life ◽  
2015 ◽  
Author(s):  
Webb Keane
Keyword(s):  
The Other ◽  
Other Hand ◽  
Ethical Evaluations ◽  
Definition Of ◽  
Key Terms ◽  
Ways Of Life

This introductory chapter provides a definition of some key terms: ethics, morality, reflexive awareness, and affordance. Studies that focus on virtues, values, and ways of life tend to fall under the rubric of ethics. Those that focus on obligations, prohibitions, general principles, systematicity, and momentary decisions are treated as morality. There is a great deal of overlap and interaction between these. Cutting across the distinction between ethics and morality is another one, that between the tacit and the explicit—those background assumptions, values, and motives that go without saying or are difficult to put into words, on the other hand, and those that easily lend themselves to conscious reflection, on the other. Meanwhile, ethical affordance is any aspects of people's experiences and perceptions that they might draw on in the process of making ethical evaluations and decisions, whether consciously or not.

Creating Rational Understanding

2020 ◽  
pp. 11-24
Author(s):  
Susan James
Keyword(s):  
The Other ◽  
Rational Understanding ◽  
Ways Of Thinking ◽  
Ways Of Life

In the Ethics, Spinoza distinguishes two ways of thinking, imagining and reasoning. Both, he claims, give us knowledge or cognitio; but only reasoning yields truths. Drawing on the Theological-Political Treatise, this essay explores the differences between the epistemological norms guiding reasoning and those at work in imaginative practices such as history or prophecy, and asks how philosophers make the transition from one to the other. The norms of reasoning and of imagining are embodied in particular sets of social capacities and ways of life. Becoming more rational or learning to philosophise is a process of learning to live cooperatively.

scholarly journals Estonian museums in changing times

1970 ◽  
pp. 55
Author(s):  
Tönis Lukas
Keyword(s):  
The Other ◽  
Native People ◽  
Way Of Life ◽  
Art Collections ◽  
European Culture ◽  
The Everyday ◽  
Commercially Important ◽  
Changing Times ◽  
The One ◽  
Ways Of Life

The Estonians are a small nation. Therefore, our relationship to our own culture is to a certain extent different from that of the big nations. The peculiarities of ones own culture are mainly perceived through comparison with others. The wave of national awakenings reached Estonia in the middle ofthe 19th century. By that time some Baltic-German organizations of an enlightening character had emerged, mainly focusing their attention on native people - the ones whose ethnic ancestors had lived in Estonia long before the Germans, Danes, Swedes, Poles, andfinally, the Russians had reached here. The main policy of alien authorities was to occupy our strategically and commercially important territory. The best means for achieving this was war: In the course ofthese conquests, attention was mainly focused on towns and churches; the changing of the everyday lives of the local people was not particularly in anybody's sphere of interest. As a result, two relatively different kinds of living conditions and ways of life existed side by side - on the one hand, the traditional culture of Estonian peasants and town craftsmen, and on the other, the European culture characteristic mainly of Baltic-German nobility and bourgeoisie.If we tried to describe these two different communities in museum categories, we could say that the first one represented a living open-air museum with its ethnographic look and folklore; the other a specimen of manor architecture with its art collections, and town architecture with the relics of a bourgeois way of life. 

scholarly journals Images of non-Arabs in West of the Jordan by Laila Halaby

2019 ◽  
Vol 19 (2) ◽  
pp. 140-158
Author(s):  
Najoua Stambouli
Keyword(s):  
Identity Construction ◽  
The Other ◽  
Western Society ◽  
Arab American ◽  
American Writer ◽  
The Third ◽  
Definition Of ◽  
Arab Descent ◽  
Hyphenated Identity ◽  
Ways Of Life

Abstract The Jordanian-American novelist Laila Halaby is perceived as one of the most well-known contemporary Arab-American writers whose hyphenated identity raises questions regarding which side of the hyphen she belongs to. In this respect, one way to determine whether Halaby identifies herself as an Arab or an American is to examine how she perceives and explores Arab and American cultures and to investigate the different images she constructs about Arabs and Americans. In West of the Jordan (2003), throughout the tales of the four female cousins, this American writer of Arab descent explores the Arab communal values and conventions, as well as the Western beliefs and ways of life. Most importantly, Halaby depicts different images of Arabs and non-Arabs in the context of social, political, and economic conflicts and relationships. In this article, the focus will be mainly on the images of non-Arabs in West of the Jordan. My study, accordingly, draws on Edward Said’s Orientalism and its counterpart Occidentalism, which offer theories of communal and identity construction, as well as practices that lead to stereotyping discourses about the other. This article will consequently start with a definition of the term Orientalism and its counterpart Occidentalism, moving on to deal with the different images of non-Arabs in the second part. Indeed, this latter section investigates how Halaby, who belongs to the Western and Eastern worlds, produces knowledge of the Western society and culture, by offering interesting representations of the two worlds. The third part will shed some light on Halaby’s attitude toward the American world and toward the Arab-American relationships.

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