The Influence of Early Twentieth-Century Technology

Jazz in China ◽  
2018 ◽  
pp. 21-31
Author(s):  
Eugene Marlow
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Early Twentieth Century ◽  
Communications Technologies ◽  
The World ◽  
The Difference ◽  
Music For Dance ◽  
Opium Wars

The superior war-making technology of the Western colonial powers—the steam-driven warship and cannon—made the difference between China prevailing and its defeat during the Opium Wars. It resulted in the colonial powers controlling Shanghai, tantamount to controlling China. In turn, the colonial powers brought their culture with them to Shanghai, which included jazz in the first quarter of the twentieth century. Within a couple of decades, jazz became not only the music of Shanghai but was global. This chapter asks how jazz traveled halfway around the world to China (and in the other direction, to Europe) so quickly? And how did the non-American musicians in Shanghai (Russians, Filipinos, and Chinese) learn to play the music for dance hall purposes? Transportation and communications technologies of the early twentieth century—the steamship, the locomotive, the gramophone, and early film—also were major influences in bringing jazz to China's shores.

Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906–1916

1996 ◽  
Vol 47 (3) ◽  
pp. 505-528 ◽  
Author(s):  
Grant Wacker
Keyword(s):  
Twentieth Century ◽  
World War Ii ◽  
The Other ◽  
World War ◽  
Early Twentieth Century ◽  
Biological Parents ◽  
The World ◽  
The 1950S

Early pentecostals thought the world of themselves and they assumed that everyone else did too. Not always positively, of course, but frequently, and with secret envy. In one sense it is difficult to imagine how pentecostals could have been more wrong. Till the 1950s most Americans had never heard of them. A handful of observers within the established Churches noticed their existence, and maybe a dozen journalists and scholars took a few hours to try to figure out why a movement so manifestly backward could erupt in the sunlit progressivism of the early twentieth century. But for the American public as a whole, that was about all there was. In another sense, however, pentecostals' extravagant assessment of their own importance proved exactly right. Radical evangelicals, pentecostals' spiritual and in many cases biological parents, marshalled impressive resources to crush the menace in their midst. Abusive words flew back and forth for years, subsiding into sullen silence only in the 1930s. Things improved somewhat after World War II, but even today many on both sides of the canyon continue to eye the other with fear and suspicion.

scholarly journals Conception of a man in Bataille’s anthropology of chance

2020 ◽  
Vol 23 (6-7) ◽  
pp. 75-83
Author(s):  
Anastasiia Prushkovska
Keyword(s):  
Twentieth Century ◽  
Modern Philosophy ◽  
Theoretical Basis ◽  
The Other ◽  
Human Model ◽  
The World ◽  
The Subject ◽  
The Difference ◽  
Creative Self ◽  
The Universe

The purpose of this article is to present the conceptшщт of G. Bataille’s philosophy (the anthropology of chance) through the analysis of the nature of concept of «chance» and its relation to the conception of a man in the «ontologies of negativity» of M. Heidegger, J.-P. Sartre and A. Kojève. Theoretical basis. The author defines Bataille's anthropology as anthropology of chance based on its comparison with the ontologies of negativity of the twentieth century. Scientific novelty. The author presents the anthropological concept of G. Bataille, in which a person is understood as a "chance". The author introduces the concept of "anthropology of chance" as a replacement for the classical metaphysical concept of a person and as an alternative to understanding a person in the ontologies of negativity of the twentieth century. Results. It has been established that G. Bataille grouds his understanding of a man in contravention of the subject in classic paradigm. On the place of concepts that have been defining a traditional comprehension of human place in the world, like God, rationality or productivity, Bataille places chance. At the same time, the author highlights the difference between Bataille's anthropology and the “ontologies of negativity” of the twentieth century, built around the concepts of impersonal being (M. Heidegger) or nothing (J.-P. Sartre). The essence of the concept of chance are defined to be openness and meeting with the Other (Autrui) and the other (Autre). It is shown that Bataille’s person-chance consists has a contingent nature and defined through the instability of his place in the universe and society. Community has been identified as a key concept in defining the specifics of the “anthropology of chance”. It might be reached by the subject mystical, erotic and poetic experience. Conclusion. The main difference between the human model proposed by Bataille and existentialism is revealed. Man is described by Bataille not as a creative self isolated in himself, but as “imperfection” opened to another. The Other in this paradigm turns out to be a condition, not a limit of freedom. In Bataille's Inner Experience, man appears as a wound through which it is possible to create a message. Thus, Bataille's concept of a person as a chance becomes a springboard for the emergence of an understanding of the heterogeneous contingent subject in modern philosophy.

Modernism, Empiricism, and Rationalism

2016 ◽  
Vol 46 (1) ◽  
pp. 38-47
Author(s):  
Geoffrey Squires
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Modern Poetry ◽  
Philosophical Perspective ◽  
Irish Poetry ◽  
Dimensional Spectrum ◽  
Culture History ◽  
The World ◽  
The Impact ◽  
Rule Out

Modernism is usually defined historically as the composite movement at the beginning of the twentieth century which led to a radical break with what had gone before in literature and the other arts. Given the problems of the continuing use of the concept to cover subsequent writing, this essay proposes an alternative, philosophical perspective which explores the impact of rationalism (what we bring to the world) on the prevailing empiricism (what we take from the world) of modern poetry, which leads to a concern with consciousness rather than experience. This in turn involves a re-conceptualisation of the lyric or narrative I, of language itself as a phenomenon, and of other poetic themes such as nature, culture, history, and art. Against the background of the dominant empiricism of modern Irish poetry as presented in Crotty's anthology, the essay explores these ideas in terms of a small number of poets who may be considered modernist in various ways. This does not rule out modernist elements in some other poets and the initial distinction between a poetics of experience and one of consciousness is better seen as a multi-dimensional spectrum that requires further, more detailed analysis than is possible here.

Diaspora Capitalism and the Homeland: Australian Chinese Networks into China

1996 ◽  
Vol 5 (2) ◽  
pp. 239-273
Author(s):  
Constance Lever-Tracy ◽  
David Ip
Keyword(s):  
Twentieth Century ◽  
Economic Development ◽  
Global Capitalism ◽  
The Other ◽  
The World ◽  
World Economic ◽  
Late Twentieth ◽  
Late Twentieth Century ◽  
Opening Up

This article explores two new and related phenomena of the late twentieth century that will surely play a major role in shaping the world of the twenty-first: the economic development and opening up of China, and the emergence onto the world economic stage of diaspora Chinese businesses, producing a significant, identifiably Chinese current within global capitalism. Each of these has, we believe, been crucial and perhaps indispensable to the other.

Distinction between Dolus and Culpa with reference to Arson in Zakon Sudnyj LJudem, the Vinodol Law and the Statute of Senj

De Jure ◽  
2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Daniel Haman ◽  
◽  
◽  
Keyword(s):  
Criminal Law ◽  
The Other ◽  
Legal Documents ◽  
The Third ◽  
Other Hand ◽  
Criminal Offenses ◽  
The World ◽  
The Difference ◽  
Different Levels ◽  
Better Than

The difference between intent (dolus) and negligence (culpa) was rarely emphasized in codified medieval laws and regulations. When compared to the legal statements related to intent, negligence was mentioned even more rarely. However, there are some laws that distinguished between the two concepts in terms of some specific crimes, such as arson. This paper draws attention to three medieval Slavic legal documents – the Zakon Sudnyj LJudem (ZSLJ), the Vinodol Law and the Statute of Senj. They are compared with reference to regulations regarding arson, with the focus being on arson as a crime committed intentionally or out of negligence. The ZSLJ as the oldest known Slavic law in the world shows some similarities with other medieval Slavic legal codes, especially in the field of criminal law, since most of the ZSLJ’s articles are related to criminal law. On the other hand, the Vinodol Law is the oldest preserved Croatian law and it is among the oldest Slavic codes in the world. It was written in 1288 in the Croatian Glagolitic script and in the Croatian Chakavian dialect. The third document – the Statute of Senj – regulated legal matters in the Croatian littoral town of Senj. It was written in 1388 – exactly a century after the Vinodol Law was proclaimed. When comparing the Vinodol Law and the Statute of Senj with the Zakon Sudnyj LJudem, there are clear differences and similarities, particularly in the field of criminal law. Within the framework of criminal offenses, the act of arson is important for making a distinction between intent and negligence. While the ZSLJ regulates different levels of guilt, the Vinodol Law makes no difference between dolus and culpa. On the other hand, the Statute of Senj strictly refers to negligence as a punishable crime. Even though the ZSLJ is almost half a millennium older than the Statute of Senj and around 400 years older than the Vinodol Law, this paper proves that the ZSLJ defines the guilt and the punishment for arson much better than the other two laws.

The Apocalyptic Image of the Beast in William Blake’s ‘The Tyger’ and W.B. Yeats’ ‘The Second Coming’

2021 ◽  
Vol 33 (3-4) ◽  
pp. 47-61
Author(s):  
Yasser K. R. Aman
Keyword(s):  
William Blake ◽  
The Other ◽  
Modern World ◽  
Christian Religion ◽  
The World ◽  
The Difference ◽  
Second Coming

The monstrous image created by William Blake in ‘The Tyger’ left the world wrapped in an apocalyptic vision that creates an epiphany of unknown Romantic potentials symbolised in ‘The Tyger’. The apocalyptic vision, deeply rooted in Christian religion, develops into an ominous harbinger of the destruction of the modern world portrayed in W.B. Yeats’ ‘The Second Coming’. The image of the beast marks the difference between two ages, one with strong potentials and the other with fear and resident evil unexplained. I argue that the apocalyptic theory in Christianity has an impact on the development of the image of the beast in both poems, an impact that highlights man’s retreat from Nature into the modern world which may fall apart because of beastly practices.

Regarding Electronic Music

Tempo ◽  
1966 ◽  
pp. 2-11 ◽  
Author(s):  
Aurelio de la Vega
Keyword(s):  
Twentieth Century ◽  
Electronic Music ◽  
Aesthetic Experience ◽  
The Other ◽  
Musical Composition ◽  
Electronic Medium ◽  
The Public ◽  
The World ◽  
Twentieth Century Music ◽  
Long Time

For a long time now—long when we consider the quick, changing time-scale of our days—electronic music has been with us. The public at large usually remains cold, confused or merely dazed when faced with any new aesthetic experience. Critics, musicologists and the like still seem, as usual, to be unable to predict what will happen to this peculiar, mysterious and often anathematized way of handling musical composition, while many traditionally-minded composers consider it a degrading destruction of the art of music. On the other hand, the electronic medium seems to attract a long, motley caravan of young, inexperienced and often unprepared ‘beatnik type’ self-titled composers, who believe that the world began yesterday and that you only have to push buttons and prepare IBM cards to obtain magical results. Probably not since Schoenberg proclaimed the equal value of the twelve semitones of our sacred but by now obsolete tempered scale has twentieth-century music been faced with such a bewilderment.

Englishness, Empire and Nostalgia: A Heterodox Religious Community's Appeal in the Inter-War Years

2018 ◽  
Vol 54 ◽  
pp. 374-392
Author(s):  
Jane Shaw
Keyword(s):  
Twentieth Century ◽  
World War I ◽  
British Empire ◽  
Belief Networks ◽  
Healing Ministry ◽  
World War ◽  
Early Twentieth Century ◽  
The World ◽  
Sense Of Identity ◽  
The Rich

This article looks at the ways in which the Panacea Society – a heterodox, millenarian group based in Bedford during the inter-war years – spread its ideas: through personal, familial and shared belief networks across the British empire; by building new modes of attracting adherents, in particular a global healing ministry; and by shipping its publications widely. It then examines how the society appealed to its (white) members in the empire in three ways: through its theology, which put Britain at the centre of the world; by presuming the necessity and existence of a ‘Greater Britain’ and the British empire, while in so many other quarters these entities were being questioned in the wake of World War I; and by a deliberately cultivated and nostalgic notion of ‘Englishness’. The Panacea Society continued and developed the idea of the British empire as providential at a time when the idea no longer held currency in most circles. The article draws on the rich resource of letters in the Panacea Society archive to contribute to an emerging area of scholarship on migrants’ experience in the early twentieth-century British empire (especially the dominions) and their sense of identity, in this case both religious and British.

Magic, Modernity, and Orientalism: Conjuring representations of Asia

2014 ◽  
Vol 48 (6) ◽  
pp. 1451-1476 ◽  
Author(s):  
CHRISTOPHER GOTO-JONES
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Technical Competence ◽  
Politics Of Knowledge ◽  
Early Twentieth Century ◽  
Historical Phenomenon ◽  
Stage Magic ◽  
Magic Circle

AbstractThis article inquires into the cultural and political nexus of secular (stage) magic, modernity, and Orientalism at the turn of the twentieth century. It argues that these three arenas interacted in important and special ways to both shape and reflect the politics of knowledge of the period. In doing so, it draws attention to the ways in which secular magic has been overlooked as a historical phenomenon and highlights its utility in furthering our understanding of the great problematics of modernity and Orientalism; in particular, it suggests that magic actually provides an unusually vibrant and clear lens through which to view the politics of the Other and through which to explore issues of tradition and the modern.Focusing on two historical cases—the ‘Indian Rope Trick’ challenge issued by the Magic Circle in the 1930s and the astonishing ‘duel’ between the ‘Chinese’ magicians Chung Ling Soo and Ching Ling Foo in 1905—this article considers the ways in which discourses of origination, popular ideas about esotericism and the ‘mystic East’, and questions of technical competence interacted and competed in the culture politics of the early twentieth century.

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