The Discourse of Good and Evil in Twentieth-Century Speeches

1996 ◽  
pp. 45-65
2020 ◽  
Vol 10 (1) ◽  
pp. 52-68
Author(s):  
Jon Fennell

The Abolition of Man, though short in length and casual in tone, is among the most important books of the twentieth century. The reason it possesses such significance is that it reveals through penetrating analysis the contemporary sceptical assault on the very possibility of rational morality and, indeed, on the very meaning of human life. In meeting and overcoming this assault, Lewis embraces the concept of objective value. But this concept is itself under attack in modernity, most notably in Nietzsche's Beyond Good and Evil. There is, however, an effective response to this withering onslaught. It is found in Michael Polanyi's ‘fiduciary’ philosophy. This study shows how Polanyi's account of justification inoculates Lewis' objective value against Nietzsche's virulent attack, thereby preserving the defence of meaning and morality that constitutes the essential contribution of The Abolition of Man.


2003 ◽  
Vol 20 (1) ◽  
pp. 125-128
Author(s):  
Sophie Gilliat-Ray

From the opening pages of the preface until the last sentence of the conclusion,this book is well-written, authoritative, and insightful. The authordraws upon some 40 years of rich experience as an anthropologist in theMiddle East and further afield to offer a clear analytical account of fundamentalismin the three monotheistic traditions of Christianity, Judaism, andIslam. His book also draws upon a decade of teaching and debate aboutfundamentalism with undergraduate students at the State University of New York at Binghamton, and the clarity of his writing reflects an appreciationof the needs and interests of students.Antoun defines the phenomenon of fundamentalism as “an orientation tothe world, a particular worldview and ethos, and as a movement of protestand outrage against the rapid change that has overtaken the people of anincreasingly global civilization at the end of the twentieth century.” He arguesthat it has defining characteristics wherever it is found: scripturalism (beliefin the literal inerrancy of sacred scripture); the search for purity in an impureworld; traditioning (making the ancient immediately relevant to the contemporarysituation); totalism (taking religion beyond the worship center tohome, school, workplace, bank, and elsewhere); activism (challenging establishments,both political and religious, sometimes by violent protest); struggleof good and evil; and selective modernization and controlled acculturation.These themes are explored in depth over the course of five chapters,with a sixth chapter based on a case study that presents a recording of conversationsbetween the author and a “fundamentalist” in Jordan in 1986 ...


2006 ◽  
Vol 5 (2) ◽  
pp. 247-273
Author(s):  
Di Wang

AbstractThis article reveals that teahouses were the scene of a variety of conflicts, from verbal disputes and petty thefts to violence and murder. The author argues that the teahouse, although mainly a place for leisure, business and public life, also became an arena for struggle for livelihood. The teahouse was a microcosm of Chengdu, and anything undertaken there reflected the larger society. Conflicts in the teahouse to a large extent reflected current social issues. Fights broke out when people found it difficult to solve their problems, to make a living and to survive, or when they were anxious or unhappy in the face of injustice, the deteriorating economy, hunger, insecurity and war. On the other hand, conflicts also arose from the abuse of power and privilege and the tyrannical response to social turmoil by thugs, soldiers and outlaws. We can see such unfortunate periods during the first half of the twentieth century. The author also tries to point out that the teahouse functioned as a stage where all kinds of people performed roles that were both good and evil, but all became part of teahouse culture and teahouse life.


2020 ◽  
Vol 3 (1) ◽  
pp. 64-70
Author(s):  
Carmen Darabus

Talking about Balkanism in Romanian contemporary poetry means to betray, to a certain extent required by degradation or alteration, some literary themes and motifs. Finding ourselves in a geographical area of cultural contaminations, the influence of other peoples in Balkans comes naturally: the nostalgia of Byzantium perfection, continuous reporting at an ideal time, abstraction of the chronology. Balkan themes and motives in poetry are identifiable from the early writings of Romanian literature, including the folklore, with Anton Pann, the Vacarescu and Conachi poets – and their ludic descriptivism – , to Ion Barbu, who strikes a metaphysical note in the Balkan motifs, and later, in the second part of twentieth century, with the species of parody. The Romanian native receptivity allowed continuous assimilations without creating an unpleasant heterogeneous feeling. This openness has contributed decisively in a formative way to bring Byzantium on a new soil in a perfect and saturated array; the perfectibility is not possible anymore, so the failure was natural, in a degraded status – Constantinople. Oriental-Byzantine gravity becomes in Oriental-Balkan tragedy or comedy, balance slid to one extreme, sometime becoming ridiculous. Contemporary poetry does not express any more a true lament, but a kind of parody (in ludic poetry) or sheer contempt (in the solemn poetry). The Balkan intelligence is not critical, but creative, with the risk of perpetuating monstrous forms, beyond good and evil. Byzantium established itself through a double filter – for the East and for the West – influencing and being influenced, in turn. Romanian poetry has the full sequence of themes and aesthetic formulae, from tragic to comic, often switching rapidly from one edge to the other, taking into account the old Thracian solemn part, then the proud Byzantium and its absorption in Constantinople – all rolling in a series of formal expressions reflected in themes and vocabulary.


2016 ◽  
Vol 3 ◽  
pp. 10-23
Author(s):  
Alberto Saldarriaga Roa

Resumen: En el título del artículo: “Acerca de las ciudades: la mirada de ayer y hoy” se intenta describir su contenido y el plano de observación de distintos planteamientos acerca de aquello que se ha entendido y juzgado como ciudad desde la segunda mitad del siglo XVIII hasta el presente. Se asume, como punto de partida, un artículo del historiador austríaco Carl Schorske, en el que se plantea como, desde las últimas décadas del siglo XVII hasta las primeras décadas de siglo XX, se advierten tres modos de mirar las ciudades, bien sea como espacios de virtud, de vicio o de algo “más allá del bien y del mal”. En el texto se afirma que estos tres modos de mirar y juzgar las ciudades han perdurado a todo lo largo del siglo XX y aún en los inicios del siglo XXI. Para ello, se recorren las aproximaciones más significativas a los fenómenos urbanos, en especial a los conceptos de “metrópolis”, “megalópolis” y su secuela, “ecumenópolis” que calificaron las ciudades en razón a su extensión y complejidad. A renglón seguido se da una lectura rápida a los planteamientos del grupo Team X en los que hay crítica a la ciudad funcional y propuestas dirigidas más hacia la experiencia de la ciudad que a unos esquemas abstractos. Se detallan dos propuestas “futuristas”: la del Urbanismo Espacial” de Yona Friedmann y la de la “Arcología” de Paolo Soleri. Y, en una sección aparte, se estudian aproximaciones contemporáneas a las ciudades como espacios de “complejidad, multiculturalidad e información”. Una breve sección propone interrogantes sobre la mirada a la ciudad latinoamericana, a partir de autores como José Luís Romero y Jacques Aprile Gniset. En la bibliografía se da cuenta de los textos consultados. ___Palabras clave: Historia urbana, ciudades, metrópolis, megalópolis, ecumenópolis. ___Abstract: In the title of the article: “About the cities: the look of yesterday and today” is intended to describe its content and the plan of observation of different approaches about what has been understood and judged as a city since the second half of the eighteenth century until the present. As a starting point, an article by the Austrian historian Carl Schorske argues that, from the last decades of the seventeenth century to the first decades of the twentieth century, three ways of looking at cities are seen, either as spaces of virtue, vice or something “beyond good and evil”. The text states that these three ways of looking at and judging cities have lasted throughout the twentieth century and even at the beginning of the twenty-first century. The most significant approaches to urban phenomena, especially the concepts of “metropolis”, “megalopolis” and its sequel, “ecumenopolis”, which cities have been called, are considered because of their extension and complexity. The following section gives a quick reading of the Team X proposals in which there is criticism of the functional city and proposals directed more towards the experience of the city than to abstract schemes. Two “futuristic” proposals are described: “Spatial Urbanism”, by Yona Friedmann and “Arcología”, by Paolo Soleri. In a separate section, contemporary approaches to cities are studied as spaces of “complexity, multiculturality and information”. A brief section proposes questions about the look at the Latin American city, based on authors such as José Luís Romero and Jacques Aprile Gniset. In the bibliography, the texts consulted are reported. ___Keywords: Urban history, cities, metropolis, megalopolis, ecumenopolis. ___Recibido: 13 de julio 2016. Aceptado: 7 de septiembre de 2016.


Author(s):  
John Exalto

Abstract The disenchantment of the world initiated by the Enlightenment was not a linear process. Folktales show that a magical world-view persisted in rural society until about 1900. An analysis of two types of folktales demonstrates that even in orthodox Calvinism there were people to whom witchcraft was ascribed. The persistence of belief in witchcraft must be explained both from the rural context and in light of orthodox Calvinism, which held a literal belief in the powers of good and evil personified by God and the devil.


1993 ◽  
Vol 107 (1) ◽  
pp. 17-33 ◽  
Author(s):  
Reindert L. Falkenburg

AbstractThe article is a contribution to the iconology of sixteenth-century landscape-painting, and sets out to examine in particular the con nection between the antithethical iconography of the figural clc ment in landscapes by Joachim Patinir, Herri met dc Bles and Jan van Amstel, and Pieter Bruegel's Christ Bearing the Cross in Vienna. Also presented and elucidated is the thesis that in this painting Bruegel anticipated with many details the subjective element in the sixteenth-century beholder's interpretation, and that this subjective element in the reading of the image was anchored in the 'collective' imagery of early sixteenth-century landscape-paint ing. The author endeavours to demonstrate that the manner of reception prompted bv Bruegel's Christ Bearing the Cross is comparable with that required of the beholder of Jan van Amstcl's Landscape with Christ Bearing the Cross in Stuttgart. The uncertainty of the beholder faced with the question of whether a particular subjective interpretation of an individual detail or certain anecdote is 'correct' should not only be seen as a problem for the twentieth-century iconologist but is inherent in the actual painting, and must be judged as a positive element, intended by the painter, in the reception of the image. The beholder's personal insight and judgement in issues of good and evil are the true subject of these paintings.


2002 ◽  
Vol 96 (3) ◽  
pp. 616-617
Author(s):  
Peter Augustine Lawler

This very remarkable and most timely book differs from others on Solzhenitsyn by highlighting his “critique of ideology” and his “recovery of the ‘natural world’” (p. 3). Ideology, for Solzhenitsyn, is the name for the lie characteristic of the twentieth century: Human beings, through historical transformation, can end suffering and so make virtue or the distinction between good and evil superfluous. The state and God can wither away because we will no longer be political and spiritual beings. We know that ideology could not change human nature or what Daniel Mahoney calls “the ontological structure of the world,” but it could magnify human evil to genuinely monstrous dimensions. Solzhenitsyn's contention that communist ideology was responsible for the murder of tens of millions has become much less controversial in recent years. The Black Book of Communism, Mahoney shows, provides abundant evidence for what Solzhenitsyn already knew.


Tempo ◽  
1948 ◽  
pp. 25-28
Author(s):  
Andrzej Panufnik

It is ten years since KAROL SZYMANOWSKI died at fifty-four. He was the most prominent representative of the “radical progressive” group of early twentieth century composers, which we call “Young Poland.” In their manysided and pioneering efforts they prepared the fertile soil on which Poland's present day's music thrives.


Sign in / Sign up

Export Citation Format

Share Document