scholarly journals Freedom in music on the example of the works of Karlheinz Stockhausen and Iannis Xenakis

2019 ◽  
pp. 81-94
Author(s):  
Justyna Humięcka-Jakubowska
Keyword(s):  
The Other ◽  
Creative Work ◽  
Karlheinz Stockhausen ◽  
Iannis Xenakis ◽  
Personal Freedom ◽  
Creative Individual ◽  
The World ◽  
Original Works ◽  
The One

In her article titled Niebezpieczne związki, czyli o granicach wolności w sztuce i w życiu [Dangerous liaisons, or on the limits of freedom in art and life] Elżbieta Korolczuk (2013) claimsthat ‘the sense of personal freedom and independence from other people – not only in the senseof intellectual and aesthetic influences, but also familial and emotional ties – is often perceived asnecessary in order to create new, original works, to be a truly creative individual’. It is not difficult to find new and original works in the oeuvre of Karlheinz Stockhausen and Iannis Xenakis and,paraphrasing the words of Maria Anna Potocka (2013) – it is thanks to them that ‘the world has moderniseditself and freed itself from outdated values’. In relation to creative work in music, this ‘senseof personal freedom and independence from other people‘ leads, on the one hand, to the ‘freedom ofmusic’ and, on the other, ensures achieving ‘freedom in music’. The aim of this discussion is to pointto those threads in the statements of Stockhausen and Xenakis, and those features of their works,which testify to the specific manifestations of the ‚‘freedom in music’ created by them.

LYRICS OF UKRAINIAN EMIGRATION: FROM SURREALISM TO STYLIZATIONS

2019 ◽  
pp. 45-55
Author(s):  
Oleksandr Astafiev
Keyword(s):  
Categorical Imperative ◽  
The Other ◽  
Creative Work ◽  
Written Text ◽  
Outer World ◽  
The World ◽  
The One ◽  
The Mind ◽  
To Receive ◽  
Narrative Language

The article states that the base of the non-referent (non-address-communicational) lyrics are parts of stylistic and surrealism. Such poetry is built on principle “text like text”, the artistic world looses its referency completely and is transformed into a sign. The function of such poetry is non-referential (arbitrary). The most common for such lyrics is stimulation and continuousness of the expression plan (not the contests) that commonly is done on the phonic and graphic levels. The main semiotic classificators here are arbitrary convention and symbol sign. They are non-address and non- communicational. If index has illocutive power, then a symbol sign has a power of categorical imperative. The system of non-referential lyrics in its own way is a spere of experimants. One of them, or maybe the most principal, which made “the exploitation” of the subconsciousness possible, and often gave metaphysical results, was so called automatic writing (ecriture automatique). The main point of it was to write having maximum freedom from the control of the mind, moving in the stream of free associations, and not returning to the written text; in any case nothing should be corrected (creative work of Zinoviy Berezhan). Second is orientation on dreams. Formal distinctive mark of “hooked” to the artistic world neurospace is the image of a dreamer – the one who watches a nightdream and tells about its cotntents (it can be either a narrator, as in the majority of the poems by Boychuk, or an animal, plant or an insect as in the works of Andrievska). The image has two functions: 1. to receive and transmit the contents of a dream spiritually; 2. to associate the contents of seen in a dream with the feelings, or in the other words transform it into the concrete feeling images. Semantic variety of expressionalism against impressionalism (the antipode of which it became) has also the character of conversion, and concerning existentionalism -– inversion. The differences between the styles of non-referential lyrics we can imagine in the shape of inversion. Stylizations also pretend to autonomy. Their structure e.g., in the poem by Olexa Stephanovich “From the chronic”, is defined by not immanently “imagined” in the “reality” norms but by convention -– as if a transition from outside, in advance, only to stress the function of a speaker. In the works of Yuriy Lypa, especially in his stylization “About the seamster Kozhumiaka” the artistic shape net catches the breething of a “chronical”, inner and outer world of a character connecting it with his pseudoarchaic way of narration, the poet makes stylization not only of characters’ dialogues (“The Monk and the Death”), but also the language of a storyteller (“The Deivil”, “The demons and the catcher”), receiving in such a way harmony of languages – the vision of the world. The same was done by Euhen Malanuk in his poem “The rye in the field is spoiled by the hoofs”, in which he eliminated from the narrative language expressions, that went away from geographical-phyhological base of our 20-th century’s menthality.

scholarly journals LEWIS CARROL AND HIS MARVELOUS WORLD

2018 ◽  
Vol 64 ◽  
Author(s):  
K.V. Pohorielova
Keyword(s):  
James Joyce ◽  
Henry James ◽  
The Other ◽  
Lewis Carroll ◽  
Creative Work ◽  
Rudyard Kipling ◽  
Best Friend ◽  
The World ◽  
Adults And Children ◽  
The One

The article attempts to explore the life and creative work of the famous English writer, mathematician and philosopher Lewis Carroll (Charles Lutwige Dodgson). His wonderful world for many years fascinates both adults and children. In the writer's work, the world of children is different from the world of adults, even more so – these two worlds are opposed to each other. Researchers of his work cannot confirm which of these worlds L. Carroll considered to be true, as well as on whose side he was. In this context, it should be noted that L. Carroll was, on the one hand, an extremely serious man of science (the logical tasks and puzzles of the scientist contributed to the emergence of such sciences as mathematical logic, semiotics, linguistic analysis), and on the other – a great dreamer and children’s best friend. Carroll's literary works have influenced the work of a number of classics (James Joyce, Franz Kafka, Henry James, Rudyard Kipling, Frank Baum, Volodymyr Nabokov), they are still amaze and captivate humanity.

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

scholarly journals Hiketeia

1973 ◽  
Vol 93 ◽  
pp. 74-103 ◽  
Author(s):  
John Gould
Keyword(s):  
Dominant Role ◽  
Ancient Greece ◽  
Social Institutions ◽  
The Other ◽  
Sixth Century ◽  
Dead Body ◽  
Greek Literature ◽  
The World ◽  
The One ◽  
Working Out

To Professor E. R. Dodds, through his edition of Euripides'Bacchaeand again inThe Greeks and the Irrational, we owe an awareness of new possibilities in our understanding of Greek literature and of the world that produced it. No small part of that awareness was due to Professor Dodds' masterly and tactful use of comparative ethnographic material to throw light on the relation between literature and social institutions in ancient Greece. It is in the hope that something of my own debt to him may be conveyed that this paper is offered here, equally in gratitude, admiration and affection.The working out of the anger of Achilles in theIliadbegins with a great scene of divine supplication in which Thetis prevails upon Zeus to change the course of things before Troy in order to restore honour to Achilles; it ends with another, human act in which Priam supplicates Achilles to abandon his vengeful treatment of the dead body of Hector and restore it for a ransom. The first half of theOdysseyhinges about another supplication scene of crucial significance, Odysseus' supplication of Arete and Alkinoos on Scherie. Aeschylus and Euripides both wrote plays called simplySuppliants, and two cases of a breach of the rights of suppliants, the cases of the coup of Kylon and that of Pausanias, the one dating from the mid-sixth century, the other from around 470 B.C. or soon after, played a dominant role in the diplomatic propaganda of the Spartans and Athenians on the eve of the Peloponnesian War.

scholarly journals Two Conceptions of Second Nature

2020 ◽  
Vol 3 (1) ◽  
pp. 68-80 ◽  
Author(s):  
Georg W. Bertram
Keyword(s):  
The Other ◽  
Human Beings ◽  
Open Future ◽  
Second Nature ◽  
Other Hand ◽  
The World ◽  
Cognitive Activities ◽  
The Open Future ◽  
The One ◽  
First Nature

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.

scholarly journals Possibilities of the Development of Edible Insect-Based Foods in Europe

Foods ◽  
2021 ◽  
Vol 10 (4) ◽  
pp. 766
Author(s):  
Magdalena Skotnicka ◽  
Kaja Karwowska ◽  
Filip Kłobukowski ◽  
Aleksandra Borkowska ◽  
Magdalena Pieszko
Keyword(s):  
Material Processing ◽  
Functional Food ◽  
The Other ◽  
Raw Material ◽  
Edible Insects ◽  
Mineral Salts ◽  
Edible Insect ◽  
Alternative Protein ◽  
The World ◽  
The One

All over the world, a large proportion of the population consume insects as part of their diet. In Western countries, however, the consumption of insects is perceived as a negative phenomenon. The consumption of insects worldwide can be considered in two ways: on the one hand, as a source of protein in countries affected by hunger, while, on the other, as an alternative protein in highly-developed regions, in response to the need for implementing policies of sustainable development. This review focused on both the regulations concerning the production and marketing of insects in Europe and the characteristics of edible insects that are most likely to establish a presence on the European market. The paper indicates numerous advantages of the consumption of insects, not only as a valuable source of protein but also as a raw material rich in valuable fatty acids, vitamins, and mineral salts. Attention was paid to the functional properties of proteins derived from insects, and to the possibility for using them in the production of functional food. The study also addresses the hazards which undoubtedly contribute to the mistrust and lowered acceptance of European consumers and points to the potential gaps in the knowledge concerning the breeding conditions, raw material processing and health safety. This set of analyzed data allows us to look optimistically at the possibilities for the development of edible insect-based foods, particularly in Europe.

Domesticated mammoths: Mythic and material in Nenets verbal tradition on ya’ xora

Multilingua ◽  
2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Karina Lukin
Keyword(s):  
The Other ◽  
Verbal Art ◽  
The World ◽  
The One

AbstractThis article discusses language materialities and the Otherworld through the findings of mammoth remains and text-artifacts representing Nenets verbal art. The remains and verbal art are read together as a network of mythic knowledge that forms a semiotic whole, where different signs interact and create potentials for new significations. The article aims to open up a web of relations in which materialities of differing ages and durabilities meet and affect each other through their semiotic potentialities. The materialities operate on several levels of signification, ranging from basic metaphors for mammoths to larger regimes that organize the signification. Consequently, mythic knowledge concerns worlds that are, on the one hand, imperceptible but, on the other, sensible through narration and imagination in terms of materialities. The key material elements of the mythic knowledge are tainted by the narration, such that they cannot be considered without the mythic qualities. In addition, the knowledge concerning the world affects Nenets rituals and ways of dwelling.

Benson and Miller in Perspective

1979 ◽  
Vol 3 (3-4) ◽  
pp. 242-244 ◽  
Author(s):  
Bruce Kuklick
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Applied Science ◽  
The Other ◽  
Social Knowledge ◽  
The Past ◽  
The Social ◽  
The World ◽  
The One ◽  
Stock Of Knowledge

Despite differences in coloration Miller and Benson are birds of a feather. Although he is no Pollyanna, Miller believes that there has been a modest and decent series of advances in the social sciences and that the most conscientious, diligent, and intelligent researchers will continue to add to this stock of knowledge. Benson is much more pessimistic about the achievements of yesterday and today but, in turn, offers us the hope of a far brighter tomorrow. Miller explains Benson’s hyperbolic views about the past and future by distinguishing between pure and applied science and by pointing out Benson’s naivete about politics: the itch to understand the world is different from the one to make it better; and, Miller says, because Benson sees that we have not made things better, he should not assume we do not know more about them; Benson ought to realize, Miller adds, that the way politicians translate basic social knowledge into social policy need not bring about rational or desirable results. On the other side, Benson sees more clearly than Miller that the development of science has always been intimately intertwined with the control of the environment and the amelioration of the human estate.

Camus's Absurd and the World of Melville's Confidence-Man

PMLA ◽  
1967 ◽  
Vol 82 (1) ◽  
pp. 14-27
Author(s):  
Leon F. Seltzer
Keyword(s):  
Careful Analysis ◽  
The Other ◽  
The Novel ◽  
The Past ◽  
The World ◽  
Critical Attention ◽  
Confidence Man ◽  
Ugly Duckling ◽  
History Of ◽  
The One

In recent years, The Confidence-Man: His Masquerade, a difficult work and for long an unjustly neglected one, has begun to command increasingly greater critical attention and esteem. As more than one contemporary writer has noted, the verdict of the late Richard Chase in 1949, that the novel represents Melville's “second best achievement,” has served to prompt many to undertake a second reading (or at least a first) of the book. Before this time, the novel had traditionally been the one Melville readers have shied away from—as overly discursive, too rambling altogether, on the one hand, or as an unfortunate outgrowth of the author's morbidity on the other. Elizabeth Foster, in the admirably comprehensive introduction to her valuable edition of The Confidence-Man (1954), systematically traces the history of the book's reputation and observes that even with the Melville renaissance of the twenties, the work stands as the last piece of the author's fiction to be redeemed. Only lately, she comments, has it ceased to be regarded as “the ugly duckling” of Melville's creations. But recognition does not imply agreement, and it should not be thought that in the past fifteen years critics have reached any sort of unanimity on the novel's content. Since Mr. Chase's study, which approached the puzzling work as a satire on the American spirit—or, more specifically, as an attack on the liberalism of the day—and which speculated upon the novel's controlling folk and mythic figures, other critics, by now ready to assume that the book repaid careful analysis, have read the work in a variety of ways. It has been treated, among other things, as a religious allegory, as a philosophic satire on optimism, and as a Shandian comedy. One critic has conveniently summarized the prevailing situation by remarking that “the literary, philosophical, and cultural materials in this book are fused in so enigmatic a fashion that its interpreters have differed as to what the book is really about.”

Hegel’s Account of Christianity and Religious Alienation

2021 ◽  
Vol 13 (1) ◽  
pp. 129-152
Author(s):  
Jon Stewart
Keyword(s):  
Philosophy Of Religion ◽  
The Other ◽  
The World ◽  
The One ◽  
Insight Into

In his Lectures on the Philosophy of Religion, Hegel argues that the development of the religions of the world leads up to and culminates in Christianity, which is the one true religion. One key element which separates Christianity from the other religions, according to Hegel, concerns the issue of alienation. He argues that the previous religions all contain some form of alienation, which can be found in their conceptions of the divine. In this paper, I wish to examine Hegel’s view that Christianity alone overcomes religious alienation. What is it that makes Christianity so special in this regard? This is a particularly important issue given that the question of alienation is so central in the post-Hegelian thinkers such as Feuerbach, Bauer, and Marx, who all insist that, far from overcoming alienation, Christianity is guilty of causing it. I wish to argue that this issue provides new insight into the old criticism of Hegel as a thinker of abstraction.

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