Musical Education of the Blind of France

1931 ◽  
Vol 25 (2) ◽  
pp. 73-119
Author(s):  
L. W. Rodenberg

Author's Note—Since my return from the International Conference on Braille Music, which was held in Paris in the spring of 1929, there has been no time or occasion to develop the notes which I made under the general caption “Observations in Foreign Institutions.” A year and a half may play havoc with memory, yet I have left to draw from, an abundance of vivid impressions, thanks to the interest and courtesy shown me by the various authorities of institutions which I visited. Before leaving for Europe I was advised not to “waste all my time in work,” but to “see the world while the chance offered itself.” Happily, however, I concluded that to sightsee with a definite and useful purpose in mind—namely, to visit as many schools for the blind as possible—would mean that incidentally I should see quite enough of the world in general. This proved to be true, for it took me into places in France, Germany, and England which otherwise I should never have enjoyed in quite the same way. It was well, too, that I traveled alone, for I was always at my own command. Being without sight and without a practical knowledge of French, I was fortunate enough to find an attendant and interpreter in Paris, a congenial and intelligent young fellow, whom I employed full time and took with me into Germany and England. He was a professional guide for tourists and knew a great deal about the life, art, and history of Paris, so that the eighteen days spent in the French metropolis with him were exceptionally interesting. Also, M. Raverat, the Secretary-General of the American Braille Press, who is the founder and editor of the Musical Review for the Blind and who was the promoter and host of the Conference, prepared a number of fine treats for the delegates. We heard the glorious music of the opera Pelleas et Melisande by Debussy in the Opéra Comique, and we went on a pilgrimage to the village of Coupvray beyond the Marne, where Louis Braille was born. One evening after the Conference I was included in a small party which our host took to a fashionable drawing-room lecture where, before a select gathering of philanthropic laymen, a young man explained in glowing terms his new invention by which the blind of all the earth henceforth might draw their own portrait and feel how they look. The lecturer had me take a soft lead wire and shape it to the curves of my forehead, nose, lips, and chin, and then place the unshapely wire on a piece of heavy paper over a pad and perforate the outline with a stylus. There were many other experiences which, however interesting they may have been to me, have no place in these pages. No occasion was lost to discuss with delegates from other countries the conditions and problems of work for the blind in their respective lands. From suggestions thus derived it was possible to use to the best advantage the scant time left me to visit representative institutions before re-embarking. Of course, my observations were always directed chiefly to musical matters. In a series of three articles I shall describe what I saw, first in France, then in Germany, and finally in England.

2013 ◽  
Vol 5 (1) ◽  
pp. 155-175 ◽  
Author(s):  
Hou Yuxin

Abstract The Wukan Incident attracted extensive attention both in China and around the world, and has been interpreted from many different perspectives. In both the media and academia, the focus has very much been on the temporal level of the Incident. The political and legal dimensions, as well as the implications of the Incident in terms of human rights have all been pored over. However, what all of these discussions have overlooked is the role played by religious force during the Incident. The village of Wukan has a history of over four hundred years, and is deeply influenced by the religious beliefs of its people. Within both the system of religious beliefs and in everyday life in the village, the divine immortal Zhenxiu Xianweng and the religious rite of casting shengbei have a powerful influence. In times of peace, Xianweng and casting shengbei work to bestow good fortune, wealth and longevity on both the village itself, and the individuals who live there. During the Wukan Incident, they had a harmonizing influence, and helped to unify and protect the people. Looking at the specific roles played by religion throughout the Wukan Incident will not only enable us to develop a more meaningful understanding of the cultural nature and the complexity of the Incident itself, it will also enrich our understanding, on a divine level, of innovations in social management.


Author(s):  
Mauricio Onetto Pavez

The year 2020 marks the five hundredth anniversary of the “discovery” of the Strait of Magellan. The unveiling of this passage between 1519 and 1522 allowed the planet to be circumnavigated for the first time in the history of humanity. All maritime routes could now be connected, and the idea of the Earth, in its geographical, cosmographic, and philosophical dimensions, gained its definitive meaning. This discovery can be considered one of the founding events of the modern world and of the process of globalization that still continues today. This new connectivity awoke an immediate interest in Europe that led to the emergence of a political consciousness of possession, domination, and territorial occupation generalized on a global scale, and the American continent was the starting point for this. This consciousness also inspired a desire for knowledge about this new form of inhabiting the world. Various fields of knowledge were redefined thanks to the new spaces and measurements produced by the discovery of the southern part of the Americas, which was recorded in books on cosmography, natural history, cartography, and manuscripts, circulating mainly between the Americas and Europe. All these processes transformed the Strait of Magellan into a geopolitical space coveted by Europeans during the 16th century. As an interoceanic connector, it was used to imagine commercial routes to the Orient and political projects that could sustain these dynamics. It was also conceived as a space to speculate on the potential wealth in the extreme south of the continent. In addition, on the Spanish side, some agents of the Crown considered it a strategic place for imperial projections and the defense of the Americas.


2012 ◽  
Vol 5 (1) ◽  
pp. 42-53
Author(s):  
Mark Titmarsh

The history of the painted image has involved various metamorphoses from cave, to architecture, to easel and most recently the radical hybridisation of expanded multimedia forms. Through each age the shedding of one aspect of the image; ritual, spirituality, portability, has resulted in a shift from sacred static images towards profane ephemeral events. This transformation has intensified over the last century where the repeated announcement of the death of painting has seen painting reborn as a mode of radical self-questioning. This paper takes an overview of painting's morphology by way of Martin Heidegger's discussion of picturing and representation in his essay “The Age of the World Picture” (1938). By focusing on the history of picturing, an understanding of “original aesthetics” and its apprehensions can be developed, for comparison with contemporary art in its “post-medium condition”. The new ontological paradigm of contemporary art therefore demands another discourse, a “post-aesthetics” that overcomes the subjective bias of modern philosophical aesthetics in favour of a primary relationship to things and their mode of presence in the world. As a result, contemporary expanded painting is shown to be a radical revision of art, a moment of ontological “presencing” favouring spatial environments and temporal events that reveal “what is” and “what matters” in a contemporary techno-scientific age. As a result ontological aesthetics could indicate what is good at the boundary between people, communities, technology and the earth, in short, a politics of being. In the politics of being, which is most appropriate to the expanded work of art, politics is linked to the polis, the place where culture emerges into a world, and where things unfold according to the sense of possibility that a world grants. Art is intimately involved in an alternative politics of being when it poses another way of dealing with beings, people, objects, and things, that result in new economies and temporalities indicating the possibility of something beyond our habitual understanding of the world. Expanded painting as the exemplar of contemporary art is an ontological cut in our understanding of art and the world. It slices through the contemporary understanding of presence and delivers a monstrous thickness, no longer supported by a surface as substrate, but instead compelled by the phenomenal experiences of the world, and is thereby multiplied exponentially and existentially. Santrauka Tapyto atvaizdo istorija apima įvairias metamorfozes, pradedant urvais ir baigiant architektūra, molbertais, o pastaruoju metu – radikalia išplėstinių multimedijų formų hibridizacija. Bet kuriame amžiuje nunykdavo tam tikras atvaizdo aspektas; ritualai, dvasingumas, portatyvumas sakralius statiškus atvaizdus pakeitė profaniškais trumpalaikiais įvykiais. Ši transformacija suintensyvėjo pastarajame amžiuje, kai buvo pakartotinai paskelbta, esą tapyba mirė, atgimstant tapybai kaip radikaliai saviklausai. Šiame straipsnyje pateikiama tapybos morfologijos apžvalga, remiantis Martino Heideggerio apmąstymais. Susitelkiant į atvaizdų istoriją, gali būti išplėtota „originaliosios estetikos“ ir jos suvokimo samprata, lyginant su šiuolaikiniu menu ir jo „postmedijine būkle“. Todėl nauja šiuolaikinio meno ontologinė paradigma reikalauja kito – „postestetikos“ – diskurso, įveikiančio subjektyvų moderniosios filosofinės estetikos šališkumą pirminio santykio su daiktais ir su jų buvimo pasaulyje būdo atžvilgiu. Iš to išplaukia, kad šiuolaikinė išplėstinė tapyba pristatoma kaip radikalus meno peržiūrėjimas, ontologinio „esamumo“ akimirka, palaikanti erdvines aplinkas ir laikinius įvykius, atveriančius „tai, kas yra“ ir „tai, kas vyksta“ šiuolaikiniame technikos ir mokslo amžiuje. Tad ontologinė estetika gali nurodyti, kas yra gera ties žmonių, bendruomenių, technologijų ir Žemės ribomis, trumpai tariant, atskleisti būties politiką. Šioji yra pati tinkamiausia išplėstiniams meno kūriniams; politika yra susieta su polis – ta vieta, kurioje kultūra iškyla į pasaulį ir kurioje pagal pasaulio teikiamą galimumą skleidžiasi daiktai. Menas yra glaudžiai įtraukiamas į alternatyviąją būties politiką, iškeldamas naują būtybių, žmonių, objektų ir daiktų santykiavimo būdą. Tai lemia naujose ekonomikose ir laikiškumuose nurodomą galimybę kažko, kas yra anapus mūsų pasaulio įprastinio supratimo. Išplėstinė tapyba kaip šiuolaikinio meno pavyzdys yra ontologinis įtrūkis mums suprantant meną ir pasaulį. Ji aptinkama suprantant šiuolaikinį buvimą, yra labai reikšminga ir nebėra palaikoma paviršiaus kaip substrato; veikiau įtikinamų fenomenalių pasaulio patirčių, taip dauginamų išoriškai ir egzistenciškai.


Archaeologia ◽  
1858 ◽  
Vol 37 (2) ◽  
pp. 316-334 ◽  
Author(s):  
Arthur Ashpitel

There is scarcely a district in the world endowed with such singular beauty, and possessing such deep points of interest, as that extending about ten or twelve miles westward from Naples. A sky of such brilliancy as only Italy can shew; a sea of colours like the transparent hues of the sapphire and emerald; mountains on land and mountainous islands rising from the sea twice and thrice the height of those in Wales, and crowned with snow for a third of the year. The air of extraordinary clearness and purity, and redolent with the odours of the myrtle, orange, and citron. The earth covered with rich crops of maize, the vine hanging in a cordage of festoons from tree to tree, huge groves of figs and olives twisted in every fantastic form, and interspersed with the feathery palm, forests of pine, leccio, and cypress, all form a scene of beauty difficult to describe. But how is the interest heightened when we reflect on the history of the spot! We are in the scene so exquisitely described by Virgil in the Æneid. Here are the Isles of the Sirens and of Circe, the Tomb of Misenus, the Grotto of the Sibyl, the mysterious River Cocytus, the Lake Avernus, and the Elysian Fields. Here, too, the great poet is supposed to have been interred. The heights are crowned with the remains of sumptuous villas, where Caesar, Crassus, Pompey, Lucullus, and Augustus feasted, and where Cicero penned his best philosophical works.


The Geologist ◽  
1858 ◽  
Vol 1 (1) ◽  
pp. 18-29
Author(s):  
S. J. Mackie

In a magazine devoted especially to the propagation of Geological knowledge, it seems no infringement of its space, no deterioration of its value, tha t some pains should be taken to aid the student in his early efforts, and to disperse broadcast some useful elementary information, which may prove to the mass at once a source of instruction and of enjoyment, and so, by clearing the road to future and higher studies, may foster a dawning taste, and ultimately prove the means of adding many volunteers, and not unlikely even some brilliant master-minds to the ranks of Geologists, that otherwise, deterred at the outset, might perhaps have turned their attention and talents to some more accessible, if not more congenial study.Who does not feel some interest in the past history of this beautiful world—the scene of our labours and of our loves—of our successes and of our failures—the stage of our existence and the tomb of our dust ? If the animated creations of the past were dumb brute animals, still the earth was green and gay with trees, and plants and flowers—the hu m of insects vibrated on the summer's air, and the snows of winter covered the ancient lands with their hyemal mantle—the tides of ocean rose and fell, and the world went rolling on through time and space, through years and seasons. There were earthquakes the n and blazing volcanos—and winds and storms—great waves and merry dancing ripples on the sea.


The realization that the behaviour of the Earth has changed radically during geological time has come about largely in the last decade. This development, which constitutes one of the major advances in geological thinking, results from the study of Precambrian phenomena in many parts of the world and in particular from the work of a small number of geochronologists. In the last ten years as large numbers of unfossiliferous Precambrian rocks have been dated, it has become clear that the nature of geological processes has varied throughout geological time and that one of the cardinal doctrines of geology - the concept that the present is the key to the past — could not be applied to the study of the early history of the Earth.


2019 ◽  
Vol 27 ◽  
pp. 65-82
Author(s):  
Jerzy Biniewicz

Two Enlightenment lectures on geometry: A discursive worldviewThis article focuses on the history of the Polish educational and scientific discourse. The paper examines Polish texts by Józef Czech — Euklidesa początków jeometryi xsiąg ośmioro, to iest sześć pierwszych, jedenasta i dwunasta z dodanemi przypisami i trygonometrią dla pozytku młodzi akademickiey Euclid’s six books on geometry, that is the first six books, the eleventh book and the twelfth book with notes and geometry for the benefit of university youth, 1807 and by Ignacy Zaborowski — Jeometria praktyczna Practical geometry, 1786.The science of the 19th century is an area for gaining empirical, theoretical, and practical knowledge of the world. The paper discusses this problem in the context of methods which can be employed to analyze the image of the world. The author of the article presents the concept of discursive worldview, which is meant to enable the description of dynamic profiling of meanings in educational and scientific discourse.


2021 ◽  
Vol 64 ◽  
pp. 361-368
Author(s):  
Fedor I. Girenok

In the article the author analyzes the phenomenon of Russian cosmism and shows its difference from other possible varieties of cosmism. The author understands Russian cosmism as the idea of extending the definition of the universe by the human beings. A human being doesn’t simply have his place in history, on the Earth and in space, but also broadens it by means of his material and spiritual actions. The idea of the world broadening was popular among Russian naturalists in the 19th and the 20th centuries. The most prominent figures among the Russian cosmism followers were N.F. Fedorov and K. E. Tsiolkovsky. The author distinguishes three directions in the history of Russian cosmism – religious, natural-scientific and artistic-poetical. According to the author, only after Gagarin’s space flight the idea of Russian Icaria transferred itself into Russian cosmism. The article studies the sources of Russian cosmism and explains the meaning of anthropocosmism. The author arrives at the conclusion that Russian cosmism offers its own approach to solving modern global problems that differs from the ideas in the reports to the Roman club.


Author(s):  
Ben McFarland

In seventh grade, I picked up The Eye of the World, the first in a series of Tolkienesque novels. The author, Robert Jordan, had built a world with several creative innovations, but at heart it was the familiar story of the farm boy who grew up to be king that drew me in. It was clear to all readers that this boy would be the hero of the prophesied Last Battle, but most characters refused to see it. I was frustrated by this by book four and graduated to acceptance by book eight. (Did I mention this was a long series?) It took 14 books and a second author to reach the Last Battle. Even though the direction was clear, the plot was anything but an upward march. The chemical history of the Earth was also anything but an upward march. Once photosynthesis made oxygen and mitochondria used it, a cycle of oxygen- making and oxygen-breaking generated cheap energy for exploring and processing the planet, spreading out energy in sun-driven cycles. The direction of this story was set, toward oxygen and oxidation. But like any long story, the chemical story of Earth’s development took twists and turns, encountering obstacles and opportunities, as the Earth oxidized and grew in complexity. Of these twists, the biggest may be geological rather than biological. In this story, precipitation changed the early Earth. Not “precipitation” meaning rain, but “precipitation” in the chemical sense, as when a solid precipitates inside a test tube. Chemists work and think in the liquid phase, where the “rain” that falls is solid particles, which happen when two atoms discover that they are more stable together as solid than apart as dissolved ions. For chemists, precipitation is usually a disappointment. Some of the most elegant experiments have been ruined by the chemicals “precipitating out” into a soggy mess. In a sense, it was a disappointment when it happened on the early Earth as well, although this disappointment threatened the continued existence of life.


Author(s):  
Naomi Oreskes

Scientists are interested in truth. They want to know how the world really is, and they want to use that knowledge to do things in the world. In the earth sciences, this has meant developing methods of observation to determine the shape, structure, and history of the earth and designing instruments to measure, record, predict, and interpret the earth’s physical and chemical processes and properties. The resulting knowledge may be used to find mineral deposits, energy resources, or underground water; to delineate areas of earthquake and volcanic hazard; to isolate radioactive and toxic wastes; or to make inferences and predictions about the earth’s past and future climate. The past century has produced a prodigious amount of factual knowledge about the earth, and prodigious demands are now being placed on that knowledge. The history of science demonstrates, however, that the scientific truths of yesterday are often viewed as misconceptions, and, conversely, that ideas rejected in the past may now be considered true. History is littered with the discarded beliefs of yesteryear, and the present is populated by epistemic resurrections. This realization leads to the central problem of the history and philosophy of science: How are we to evaluate contemporary science’s claims to truth given the perishability of past scientific knowledge? This question is of considerable philosophic interest and of practical import as well. If the truths of today are the falsehoods of tomorrow, what does this say about the nature of scientific truth? And if our knowledge is perishable and incomplete, how can we warrant its use in sensitive social and political decision-making? For many, the success of science is its own best defense. From jet flight to the smallpox vaccine, from CD players to desktop scanners, contemporary life is permeated by technology enabled by scientific insight. We benefit daily from the liberating effects of petroleum found with the aid of geological knowledge, microchips manufactured with the aid of physical knowledge, materials synthesized with the aid of chemical knowledge. Our view of life — and death — is conditioned by the results of scientific research and the capabilities of technological control.


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