scholarly journals LE Test Du Dessin De Famille (Symbolisation par un animal des tendances interdites)

1964 ◽  
Vol 9 (5) ◽  
pp. 417-430
Author(s):  
Louis Corman
Keyword(s):  
The Other ◽  
The Third ◽  
The Family ◽  
The Subject ◽  
The One

The application of psychoanalytic rules to the family drawing permits an interpretation in depth which leads to the understanding of conflicts in the child's mind. In this work, the author has limited himself more particularly to the study of the projection of forbidden tendencies to an animal symbol, as this projection enables the subject to gratify 'by proxy' his instincts without feelings of anguish or without being punished. This is surely a theory and it will be necessary, in each case, to check it by means of an extensive clinical and projective analysis. It was possible, however, to support this theory with several arguments. The first is that the familiar animal which is supposed to assume the forbidden tendency is emphasized by the place it occupies, the care with which it is drawn and the comment describing its action. Sometimes even, it has human features which indicate its intimate collusion with the subject. Secondly, in such a case, the subject himself is absent from the drawing; he has not depicted himself. One is led to wonder under what other person's features he appears and when the super-added animal is set out, it may be assumed that it is representing the subject in the drawing. The third argument is inferred from identification. It is quite obvious that, when the subject claims to be identified with the animal, no doubt is possible. However, more often than not, as we have seen, the child evades the question, and when he is invited to identify himself, he is either the father or he is someone absent. This is quite understandable, as we have seen that the person assuming the forbidden action is also the one who will have to accept punishment. Therefore, in one case, the adder is chased away; in other cases, the aggressor animal is killed. In all those cases, it will be necessary to establish identification in an indirect manner, outside of the statements of the child. Identification will be based in the first place on the signs of emphasis given to the animal shown, as we have said; secondly, on the convergence of indices which are brought out by the other tests or psychodramas, as has been illustrated in those observations.

scholarly journals Pierrot, Arlequín y nosotros, los espectadores. A propósito de Funny Games (Michael Haneke, 1997)

2020 ◽  
pp. 255-269
Author(s):  
Pablo Ferrando-García
Keyword(s):  
Daily Life ◽  
The Other ◽  
Moral Dimension ◽  
Modes Of Representation ◽  
The Family ◽  
P 16 ◽  
The Subject ◽  
Ultimate Objective ◽  
The One ◽  
Pedagogical Function

We present an analysis of the filmic representation of Funny Games to highlight its playful structure as a game of games. Through a series of narrative efforts, a double operation is carried out, aimed at a specular relationship with the viewer. On the one hand, Michael Haneke’s film offers a series of expressive mechanisms that are aimed at shifting the objective gaze to subjective in order to transfer the perception of the subject presented to the viewer. On the other, it presents a brutal clash between the registers of comedy and tragedy through the young psychopaths, Peter and Paul, who emerge as contemporary clowns, in the figures of Pierrot and Harlequin, whose negative resonances lead to the incarnation of absolute EVil. In turn, the family are the victims, and this is presented as the prototype of the family institution while Peter and Paul are mere archetypes. In this way, the cinematographic screen is turned into a device for interrogating its modes of representation and, in turn, offers a solid moral dimension. The ultimate objective of the Hanekian story is to cover it with “a pedagogical function: to familiarize the cinema, to bring it closer to a daily life so that it speaks from you to you to the experience –to the conscience– of the viewer” (Font, 2002, p. 16). Resumen Nuestra propuesta trata de desarrollar un análisis de la representación fílmica con el propósito de poner de relieve la estructura lúdica de Funny Games como juego de juegos. A través de toda una serie de gestiones narrativas se efectúa una doble operación dirigidas a una relación especular con el espectador. Por un lado, la película de Michael Haneke ofrece una serie de mecanismos expresivos que van encaminados al desplazamiento de la mirada objetiva en subjetiva con el fin de trasladar la percepción del sujeto de la enunciación al narratario/espectador. Por otro, presenta un brutal choque entre el registro de la comedia con la tragedia a través de los jóvenes psicópatas, Peter y Paul, que se erigen en los payasos contemporáneos, en las figuras de Pierrot y Arlequín, cuyas resonancias negativas conducen a la encarnación del Mal absoluto. A su vez, George y Anne Schöber son las víctimas y estos son expuestos como el prototipo de la institución familiar mientras Peter y Paul son meros arquetipos narrativos. De este modo, la pantalla cinematográfica se convierte en un dispositivo de interrogación sobre sus modos de representación y, a su vez, ofrece una sólida dimensión moral. El objetivo último del relato hanekiano es revestirlo de “una función pedagógica: familiarizar el cine, acercarlo a una cotidianidad para que hable de tú a tú a la experiencia –a la conciencia– del espectador” (Font, 2002: 16).

Krąg rodziców i dzieci uprawnionych do posiadania karty dużej rodziny a konstytucyjna zasada równości wobec prawa

2015 ◽  
pp. 137-153
Author(s):  
Filip Dziedzic
Keyword(s):  
Large Family ◽  
Time Limit ◽  
The Other ◽  
Constitutional Principle ◽  
Legal Situation ◽  
The Family ◽  
The Subject ◽  
Large Families ◽  
The One ◽  
The Right

The subject of the article is the justification of the thesis that the differentiation of the legal situation of parents on the basis of the Act on the Large Family Card, who have established a family with at least three children violates the constitutional principle of equality before the law. On the one hand some parents are entitled to use the card without any time limit, and on the other hand there is a group of parents who also have large families, but are totally deprived of the right. According to the author of the article, the diversity does not represent any constitutionally protected value and the discrimination occurs due to the unlimited duration of the right to own the Card by eligible parents. The result of the above, as well as the fourth (another) child’s right to the Card depending on holding the Card by the parent, is discriminatory for the children born as the fourth (next) child in the family. The article is also an attempt to answer the question which way would be the best to remove the above-mentioned discrimination thus making it most coherent with the objective and content of the analyzed regulation.

Deleuze and Kuki: The Temporality of Eternal Return and ‘un coup de dés’

2014 ◽  
Vol 8 (1) ◽  
pp. 94-110
Author(s):  
Tatsuya Higaki
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Other ◽  
Western Philosophy ◽  
Eternal Return ◽  
Kyoto School ◽  
The Third ◽  
European Philosophy ◽  
The Subject ◽  
The One

Shuzo Kuki is a Japanese philosopher, belonging to the Kyoto school, who lived about a hundred years ago. He learned philosophy in Europe and developed an original theory of contingency, by accommodating the Asiatic way of thinking on the one hand, and Western philosophy (Bergson, Heidegger and neo-Kantianism) on the other. In this article, I show that we can find similarities between his theory of contingency and the philosophy of Deleuze, especially in regard to the subject of temporality and eternal return. Needless to say, the theory of the third time is a crucial theme in Difference and Repetition, and is closely related to the time of eternity, and the original or primitive contingency. Taking into consideration these aspects of time is indispensable in examining in depth the concepts of difference and virtuality. Kuki's theory of contingency, which incorporates early twentieth-century European philosophy, elucidates these concepts in an unexpected way. Therefore, my aim in this article is not to attempt a comparison between Eastern and Western thought by quoting Deleuze, but to illustrate a hidden lineage of thought, which runs from the nineteenth century (neo-Kantianism, Bergsonism, and so on) into the philosophy of virtuality of the twentieth century. This same lineage appears in Japan in Kuki's theory, and Deleuze's thought is, at least in one aspect, a modern manifestation of the same roots.

Contemporary Relevance of Nehru

2012 ◽  
Vol 19 (1) ◽  
pp. 149-168
Author(s):  
Baljit Singh
Keyword(s):  
World View ◽  
Cultural Nationalism ◽  
The Body ◽  
The Other ◽  
Washington Consensus ◽  
Fourth Section ◽  
The Third ◽  
Third Phase ◽  
The Subject ◽  
The One

The subject contemporary relevance of Nehru is unfolded into five sections. First section introduces the subject by contextualising Nehru’s ideas in the contemporary scenario. Nehruvian ideological system and its utility in the age of globalisation constitute the body of this article. His nationalism, socialism and world view are located and discussed in the second, third and fourth sections, respectively. Nehru’s idea of composite culture, contested by cultural nationalism from the one end and ethno-nationalism from the other end of spectrum comprises the second section. The third section discusses the conception, consolidation, retreat and revival of Nehruvian model of economic development in the light of Washington Consensus and Post-Washington Consensus. His idea of socialism and the mixed economy are debated in liberal, neoliberal and post-neoliberal scenario. His world view faced rough weather during the second and third phase of India’s foreign policy. The former was set in motion after his death, whereas the latter started taking shape in the Post-Soviet world, which has acquired the hegemonic overtones. Contemporary significance of Nehru’s world view in the hegemonic world is probed in the fourth section. The last section sums up the discussion in the form of concluding observations.

scholarly journals Fungsi Keluarga dalam Persepektif Alkitab sebagai Basis Pendidikan Agama Kristen

2021 ◽  
Vol 2 (1) ◽  
pp. 79-93
Author(s):  
Andreas Sese Sunarko
Keyword(s):  
Religious Education ◽  
Sunday School ◽  
The Other ◽  
School Teachers ◽  
The Third ◽  
The Bible ◽  
The Family ◽  
Christian Families ◽  
The One ◽  
The Church

The family is an institution of God Himself (Genesis 2:18-25) aside from the church (Matthew 16:18) obtaining a glorious mandate through God's family to want the birth of Divine offspring (Malachi 2:15), which is a God-fearing and living in its prescribed streets. To achieve the above goal, a Christian Religious  Education of faith became something very important. But unfortunately there are Christian families who are unaware of this and are shifting this glorious mandate to the church through sunday school teachers or transferring it to school (through Christian religious teachers). The writer assesses this distraction on the one hand as a parent's misunderstanding of the mandate or on the other hand because of the parents' inability to handle it. The method the writer uses is a descriptive qualitative with a library approach. The writer tapped relevant resources from the bible, books and journals. Starting with a general understanding and juridis about the family, the Biblical basis of the family and its calling, the family's responsibility for Christian Religious Education and the danger of displacing the function of Christisn Religious Education on the third hand and the writer will eventually conclude that it is important to restore the family's function as a base of Christian Religious Education as well as to accord with scriptural values to be so effective in reaching the goal of bearing Divine offspring.

scholarly journals “Cultural-historical meanings of the Third Rome”

2021 ◽  
pp. 111-127
Author(s):  
Tamara Totazovna Tedeeva
Keyword(s):  
Historical Context ◽  
The Other ◽  
Cultural Artifacts ◽  
Cultural Meanings ◽  
Historical Process ◽  
The Third ◽  
The Subject ◽  
Imperial Ideology ◽  
The One ◽  
Semantic Aspect

In theoretical and sociopolitical discourses, the semantic construct “The Third Rome" is often used in denotative meaning of imperial ideology. At the same time, it has multivariate connotation, the disclosure of which in the cultural-historical context on the one hand allows deeper understanding of the semantic aspect of the construct, while on the other – more precisely characterizing the culture of different epochs. The object of this research is the historical process of saturation of the semantic construct “The Third Rome" with meaningful content. The subject of this research is the basic cultural- historical connotations the concept “The Third Rome”. The goal of this work is to establish correlation between the basic connotations of the concept under review and the historical cultures by means of culturological attribution. Alongside the general theoretical philosophical-analytical toolset, the author tests the method of culturological attribution in relation to cultural-historical meanings of the concept “The Third Rome" as intangible cultural artifacts. The novelty of this article consists in elucidation of the historical subjectivity of cultural meanings of the concept “The Third Rome”. Attribution of this concept to several historical cultures allows determining its multiple connotation, which at times are antipodal. The most common interpretation (“The Third Rome” as an empire) is applicable only to certain historical cultures.

scholarly journals Kepler’s Tertius Interveniens

1997 ◽  
Vol 1 (01) ◽  
pp. 51-54
Author(s):  
Ken Negus
Keyword(s):  
The Other ◽  
Third Party ◽  
The Third ◽  
The Subject ◽  
The Third Party ◽  
The One

Tertius Interveniens, written in 1610, is one of Kepler's most powerful and passionate treatises on astrology, written as a defence of the subject against extremists on both sides, on the one hand those who would condemn astrology altogether, and on the other those who accepted everything said and done in its name, no matter how preposterous. Hence he is the ‘third party intervening’, as indicated by the title.

scholarly journals The High Priesthood of Memphis during the Old Kingdom and the First Intermediate Period. An Updating Study and a Prosopography

2018 ◽  
pp. 7-63
Author(s):  
Josep Cervelló Autuori ◽  
Keyword(s):  
Cultural Context ◽  
The Other ◽  
High Priest ◽  
Good Opportunity ◽  
Old Kingdom ◽  
Intermediate Period ◽  
The Third ◽  
The Subject ◽  
First Intermediate Period ◽  
The One

The inscriptions recovered from the looted necropolis of Kom el-Khamaseen, located in southwest Saqqara and dated between the end of the Old Kingdom and the beginning of the First Intermediate Period, document a hitherto unknown high priest of Memphis: Imephor Impy Nikauptah. This character must be incorporated into our prosopographical repertoires and placed in his historical and cultural context. This provides a good opportunity to return to the issue of the Memphite pontificate during the third millennium B.C. as a whole. The aim of this article is therefore to offer, on the one hand, a systematic and updated overview of the subject by integrating the new data from Kom el-Khamaseen, drawing upon the complete sources, and critically reviewing the literature on the matter. On the other hand, it is also about providing a new reasoned chronological list and a prosopography of the Memphite high priests of the Old Kingdom and the First Intermediate Period.

Whiggery, religion and social reform: the case of Lord Morpeth

1994 ◽  
Vol 37 (4) ◽  
pp. 829-859 ◽  
Author(s):  
Boyd Hilton
Keyword(s):  
Nineteenth Century ◽  
Social Reform ◽  
The Other ◽  
Individual Responsibility ◽  
Social Policies ◽  
Economic Issues ◽  
The Third ◽  
Individual Personality ◽  
The Subject ◽  
The One

ABSTRACTM.P.s who supported the Grey, Melbourne, Russell and Palmerston governments were all described as ‘Liberals’ in contemporary registers such as those by Dod and McCalmont. However, historians have recently attempted to differentiate intellectually among these M.P.s, and in particular to sort out the liberals from the whigs. A difficulty here is that, in a period which was almost equally dominated by religious and ecclesiastical issues on the one hand and social and economic issues on the other, it appears that those politicians who were most ‘liberal’ in one context were least ‘liberal’ in the other. The subject of this article, Lord Morpeth, conformed to a type of ‘whig–liberal’ politician whose social policies were ‘whig’ rather than ‘liberal’, but who exemplified that tolerant approach to religious politics which has been termed ‘liberal Anglican’. It is possible to infer Morpeth's theological views from his many comments on sermons and devotional texts, and it appears that the best way to understand his religion (and its impact on his politics) is in terms, not of liberal Anglicanism, but of incarnationalism combined with a type of joyous pre-millenarianism (or jolly apocalypticism) not uncharacteristic of the mid nineteenth century. Reacting against the evangelical and high church revivals, yet sharing their piety and rectitude, Morpeth's incarnational religion represented an attempt to reconcile a theory of individual personality with ideas of community and brotherhood – to soften the ‘spiritual capitalism’ implied by ‘moderate’ Anglican evangelicalism, while retaining its emphasis on individual responsibility. Its secular equivalent was the type of ‘half-way’ social reform espoused by many whig-liberals in the third quarter of the century.

scholarly journals Grundtvigs krise i foråret 1844. Forholdet mellem prædiken og salme med henblik på “Sov sødt, Barnlille”

2005 ◽  
Vol 56 (1) ◽  
pp. 38-67
Author(s):  
Christian Thodberg
Keyword(s):  
The Other ◽  
Fear Of Death ◽  
Final Phase ◽  
Lord's Prayer ◽  
The Third ◽  
The Family ◽  
The One ◽  
Parotitis Epidemica ◽  
The Relationship ◽  
The Brain

Grundtvigs krise i foråret 1844: Forholdet mellem prædiken og salme med henblik pa “Sov sodt barnlille ”[Grundtvig’s crisis in Spring 1844: The Relationship between sermon and hymn with reference to “Sov sodt barnlille ” ( “Sleep sweet, my baby) ”]By Chr. ThodbergIn Spring 1844 Gr was struck down by depression associated with an attack of mumps [parotitis epidemica] which in its final phase developed into inflammation of the brain. His handwriting became small and frail. In the period towards Easter, a number of his sermons were taken on in turn by friends and followers, and the illness reached its peak in the weeks following Easter, and elicited an unreasonable criticism from Bishop J. P. Mynster, who accused Gr of dereliction of duty because he had difficulty in keeping up with his services. Gr’s debilitation culminates in a deep spiritual crisis on the Third Sunday after Easter. The words of Jesus, that in “a little while” he will leave the disciples and in “a little while” will see them again (John 16,16) Gr made into his own words: he was going to die and was now being laid in the bosom of God and the congregation and he would first meet again in God’s kingdom. And three days later he took his leave of the congregation in the form of a sermon in which he summed up his Christian endeavours as his last word and testament. On 3 May he set off with the family on a convalescence-visit to various clerical friends, and during this period almost the whole of “Sov sødt, barnlille” was written, verse by verse, in a fascinating process. His sermon of the Third Sunday after Easter had already set the tone and reinforced a particular context in the baptismal ritual which Gr used, namely the transition from the Gospel-reading concerning Jesus and the little children (Mark 10,13-16) and its conclusion (“And he took them up in his arms, put [his] hands upon them, and blessed them”) on the one side, and, on the other side, the priest’s laying on of hands with the Lord’s Prayer - in combination, an expression of consolation in the midst of assailing doubt and fear of death. Within the same period of time, the hymn became known to Gr’s followers and was construed and taken to heart as the most popular of evening hymns.

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