Modern Prose and Ancient Inhibitions

1980 ◽  
Vol 162 (2) ◽  
pp. 21-37
Author(s):  
J. Mitchell Morse

Both amateurs and professionals write poor prose; in fact, students and professionals alike are afflicted with a neurotic need to avoid clarity and precision of thought. In the creation myths of all civilized countries, the exercise of human intelligence is displeasing to the gods; the beginning of civilization - which is necessarily at odds with nature - is always associated with sin. The universal difficulty in articulating feeling precedes consciousness because we are born into helpless dependence on our parents, who in order for us to survive and be fit for human society must often thwart our infantile inclinations. We cry out against their efforts to tame us and civilize us. Writing well which is a way of creating our personal uniqueness, is always an act of subconscious rebellion against society. We tend to discourage such rebellion in others and suppress it in our-selves. We prefer to think in cliches, and to demonstrate, through our bad grammar, bad logic, and general sloppiness of diction, that we are socially harmless because intellectually null. The ability to write seems to have declined through a voluntary careless acceptance of slack imprecision, so that our words and processes of thought become confused. A postliterate culture is not inconceivable; we are willmg our literacy gradually away through a voluntary loss of high literary skill The disappearance of literacy may well bring about the wreck of civilization. We must read attentively, and we must teach our students to read. We must rediscover the value of technique. We must take courage from the few brilliant writers among us and develop new literary modes.

2021 ◽  
Vol 1 (1) ◽  
pp. 30-39
Author(s):  
Bahruz Gulmaliyev ◽  

Ever since the creation of the Human Society, there has been a culture of understanding and has always had different meanings and shades. Philosophers and thinkers have been involved in cultural issues since ancient times. The source of culture is manifestation of human labor, creativity and human intelligence. With the influence of human social life, the culture has been shaped in different forms, and has been demonstrated in every form.


1970 ◽  
Vol 4 ◽  
pp. 32-47
Author(s):  
H. B. Acton

It is easy to understand why Hegel's philosophy should be little studied by English-speaking philosophers today. Those who at the beginning of the twentieth century initiated the movement we are now caught up in presented their earliest philosophical arguments as criticisms of the prevailing Anglo-Hegelian views. It may now be thought illiberal to take much interest in this perhaps excusably slaughtered royal family, and positively reactionary to hanker after the foreign dynasty from which it sometimes claimed descent. Hegel was a systematic philosopher with a scope hardly to be found today, and men who, as we say, wish to keep up with their subject may well be daunted at the idea of having to understand a way of looking at philosophy which they suspect would not repay them for their trouble anyway. Furthermore, since Hegel wrote, formal logic has advanced in ways he could not have foreseen, and has, it seems to many, destroyed the whole basis of his dialectical method. At the same time, the creation of a science of sociology, it is supposed, has rendered obsolete the philosophy of history for which Hegel was at one time admired. In countries where there are Marxist intellectuals, Hegel does get discussed as the inadvertent forerunner of historical and dialectical materialism. But in England, where there is no such need or presence, there do not seem to be any very strong ideological reasons for discussing him. In what follows I shall be asking you to direct your thoughts to certain forgotten far-off things which I hope you will find historically interesting even if you do not agree with me that they give important clues for an understanding of human nature and human society.


1970 ◽  
Vol 4 ◽  
pp. 32-47
Author(s):  
H. B. Acton

It is easy to understand why Hegel's philosophy should be little studied by English-speaking philosophers today. Those who at the beginning of the twentieth century initiated the movement we are now caught up in presented their earliest philosophical arguments as criticisms of the prevailing Anglo-Hegelian views. It may now be thought illiberal to take much interest in this perhaps excusably slaughtered royal family, and positively reactionary to hanker after the foreign dynasty from which it sometimes claimed descent. Hegel was a systematic philosopher with a scope hardly to be found today, and men who, as we say, wish to keep up with their subject may well be daunted at the idea of having to understand a way of looking at philosophy which they suspect would not repay them for their trouble anyway. Furthermore, since Hegel wrote, formal logic has advanced in ways he could not have foreseen, and has, it seems to many, destroyed the whole basis of his dialectical method. At the same time, the creation of a science of sociology, it is supposed, has rendered obsolete the philosophy of history for which Hegel was at one time admired. In countries where there are Marxist intellectuals, Hegel does get discussed as the inadvertent forerunner of historical and dialectical materialism. But in England, where there is no such need or presence, there do not seem to be any very strong ideological reasons for discussing him. In what follows I shall be asking you to direct your thoughts to certain forgotten far-off things which I hope you will find historically interesting even if you do not agree with me that they give important clues for an understanding of human nature and human society.


Author(s):  
Andrzej Jamiołkowski

The article is an attempt at a comparative analysis of the novels: Return from the Stars by Stanisław Lem and Van Troff’s Cylinder by Janusz A. Zajdel. Both works belonging to Polish science fiction present visions of humanity in the future. Despite obvious differences (both novels were written in different circumstances, one novel is a dystopia, the other an anti-utopia) it is possible to find areas common to both works representing the Polish science fiction genre. The novels present a pessimistic vision of humanity in the future. The greatest similarity, however, can be observed in the creation of the main characters, who experience culture shock when faced with a new vision of human society. The protagonists find themselves confused, discordant and despairing. They see that the changes have gone in the wrong direction. But it is too late for them to do anything about it, except for accepting this reality or trying to escape from it back into the stars. 


Author(s):  
Kuai Shen Auson

Ants represent a natural superorganism, an autopoietic machine, much like the human society. Nevertheless, the ant society stands out due to self-organization. Ants accomplish the generation of bottom-up structures communicating mainly by pheromones, but they also produce modulatory vibrations. This phenomenon represents a fascinating subject of research that needs to be amplified in order to identify the connections between these social organisms and humans; they share the same environment with humans and participate, thus, in the construction and mutation of posthuman ecology. The human-ant relationship plays an important role in the creation of new ecosystems and the transformations of old ones. Man can approach and embrace this relationship by means of artistic experiments that explore the bioacoustics involved in the social behavior of ants supported by the combination of cybernetics, autopoiesis, self-organization, and emergence.


Author(s):  
Zhaoyuan Tian ◽  
Shuxian Ye ◽  
Hang Qian
Keyword(s):  

Author(s):  
Matthew Restall ◽  
Amara Solari

By the first millennium bce, Maya civilization was manifesting itself in art, architecture, agriculture, and social structure. “Maya Genesis” looks at the birth of this civilization. The manuscript known as the Popul Vuh gives a detailed version of Maya creation, telling the stories of two mythical Hero Twins, bookended by tales of the creation of the earth and humans. Impressive structures such as the sites at Palenque linked creation myths and divinity to the visions and ambitions of ruling elites. New architectural and agricultural developments such as the “nixtamalization” of corn helped in the formation of denser communities and the emergence of a hierarchical and multilayered social organization.


2020 ◽  
Vol 18 (1) ◽  
pp. 119-124
Author(s):  
Anna KALTSEVA

e article draws parallels between the Bulgarian fairytale “The Three Brothers and the Golden Apple” and the second chapter of Vishnu Purana. The general philosophical aspects of these texts, which serve as a basis for the proposed hypothesis, are discussed. These are narratives of wisdom as a basis for the creation, development, existence of life, and human civilization. The gold thread in Vishnu Purana and the golden apple in the Bulgarian magic fairytale are symbols of knowledge and wisdom, with the power of which the visible world and the human society were created. If in Vishnu Purana this symbol is wrapped in a philosophical narrative about the creation of life, in “The Three Brothers and the Golden Apple” philosophy is hidden behind the seemingly concrete images and characters of the fairytale. In “The Three Brothers and the Golden Apple”, the tree with golden fruits symbolizes the tree of knowledge - an image that is present in all the sacred texts of the religions around the world. The tale is a story of the trials that one goes through in order to overcome one’s weaknesses, to know oneself, to understand the spiritual possibilities and qualities that make a person close and equal to God. The third brother continues his journey in the world, having a faithful companion - his intuition, symbolized by the most beautiful and intelligent princess. The third brother, or the symbol of the man who has overcome his weaknesses, can always benefit from the eternal Divine wisdom, symbolized by the golden apple.


Author(s):  
Dr.Odoma Samuel.

One of the greatest challenges human society have faced over the years is crime and delinquency. Crime has been a threat to peace and hope of social reproduction of the society. Many scholars have averred at sundry times and jurisdictions that crime in society is as old as man on earth. For instance, it has been argued that crime and criminality were noticeable human trait in social relation from the creation of man through the Babylonian, Persian, Grecian, and Egyptian epochs, as histories of efforts to check crime at these epochs were documented in extant literature (Ugwuoke, 2015). Crime is a social vice that affects people from different socio-cultural backgrounds in different ways. This has necessitated different perceptions, definitions and content of crime in society. Although there is no agreement among criminologists, sociologists and other scholars of society about an acceptable definition, nature and content of crime across jurisdictions (Reid, 1997; Ugwuoke, 2015), such discrepancies hardly exist among them about the existence, prevalence and abhorrence of majority of citizens for crime in any human society. The reason for this is not farfetched, crime and delinquent behaviours are destructive and anti-development, since it is only when there is peace that people can go about their legitimate duties without fear, and events can more readily be predicted (Nwolise, 2005). Furthermore, crime engenders fear among the citizens. The danger in fear generated by crime in society is succinctly captured by Conklin (2007:326) thus:


Author(s):  
Nicholas Cook

This second chapter of Music as Creative Practice develops an approach to musical imagination in opposition to the traditional creation myths according to which composers ‘hear’ music in their heads and simply write it down. Drawing an analogy with the creation of perfumes, it shows how imagining music involves representing it in terms of notational and other objects that enable it to be purposefully manipulated in such a way as to bring new sound conceptions into existence. Composition involves a rich ecology in which creators interact with sound images that talk back to them, resulting in an imaginative analogue to the social interaction of real-time musical creativity. The argument proceeds through case studies that range from popular songwriting to concert music, and from sixteenth-century polyphony through Beethoven to contemporary classical composition. The aim is to penetrate through analysis of style to the modes of creative thinking that underlie them.


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