Viewing the world through Lucy Corin’s “Eyes of Dogs”

2020 ◽  
Vol 6 (2) ◽  
pp. 191-212
Author(s):  
Nathan D. Frank

Abstract Marie-Laure Ryan, Kenneth Foote, and Maoz Azaryahu pave the way, in Narrating Space/Spatializing Narrative (2016), to think of space in narrative as well as narrative in space. I steer their approach through nonhuman space by examining a narrative traversal of “the mesh,” which is Timothy Morton’s spatial metaphor for human and nonhuman interconnection. “A narrative traversal of the mesh” indicates two distinct aspects of narrative motion, which can be thought of as the motion that occurs within a narrative’s fictional spaces (internal), and as the movement of a narrative through the non-fictional spaces of the mesh (external). A narrative’s internal and external motions suggest that a narrative text is itself an enmeshed pocket of nonhuman space that emulates the meshiness of the space that envelops it. The outcome of each “narrative traversal” is that the text purports to become the mesh, but this outcome registers on two scales – that of the storyworld containing a fictional mesh (the internal scale), and that of the actual, non-fictional mesh containing the storyworld (the external scale). Remarkably, each type of traversal relies on and influences the other, so that the tandem dynamism that obtains between them emerges as my object of inquiry more so than either of them individually. Since a narrative’s spatial situation is precisely that of one nonhuman space within the larger mesh, my reading of Lucy Corin’s short story, “Eyes of Dogs,” engages ultimately with the scalar discrepancy between text and world and concludes that narrative may serve as an extramental shelter from correlationism.

2020 ◽  
Vol 19 (4) ◽  
pp. 330-334
Author(s):  
Octavio A. Chon Torres

AbstractThere is a record of the positive effects of astrobiological research for the natural sciences and eventually for their technological use on Earth. However, on the philosophical effects, this is not as visible as the other sciences, which is why it can be assumed that it is a waste of time speculating on astrobioethics or also on the philosophy of astrobiology. This is the reason why this work seeks to identify and sustain the philosophical utility of astrobioethics. To achieve this, this article focuses on three essential aspects: teloempathy, education and astrotheology. Russell's argument about the value of philosophy will be used as a fundamental basis for the usefulness of astrobioethics.


Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 46
Author(s):  
Esther Salmerón-Manzano

New technologies and so-called communication and information technologies are transforming our society, the way in which we relate to each other, and the way we understand the world. By a wider extension, they are also influencing the world of law. That is why technologies will have a huge impact on society in the coming years and will bring new challenges and legal challenges to the legal sector worldwide. On the other hand, the new communications era also brings many new legal issues such as those derived from e-commerce and payment services, intellectual property, or the problems derived from the use of new technologies by young people. This will undoubtedly affect the development, evolution, and understanding of law. This Special Issue has become this window into the new challenges of law in relation to new technologies.


2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”


2021 ◽  
Vol 37 (2) ◽  
pp. 117-134
Author(s):  
Angelika Moskal

Abstract: The shaman figure is most often associated with primitive communities, inhabiting, among others Siberia. The shaman plays one of the most important roles in them - he is an intermediary between the world of people and the world of spirits. Responds to, among others for the safe passage of souls to the other side and protects her from evil spirits. However, is there room for representatives of this institution in contemporary Polish popular literature? How would they find themselves in the 21st century? The article aims to show the interpretation of the shaman on the example of Ida Brzezińska, the heroine of the books of Martyna Raduchowska. I intend to introduce the role and functions of the „shaman from the dead”, juxtaposing the way Ida works (including reading sleepy margins from a rather unusual dream catcher, carrying out souls and the consequences that await in the event of failure or making contact with the dead) with the methods described by scholars shamans. The purpose of the work is to show how much Raduchowska tried to adapt shamanism in her work by modernizing it, and how many elements she added from herself to make the story more attractive.


2021 ◽  
Vol 2 (1) ◽  
Author(s):  
Roseane Santos Mesquita ◽  
Késia Dos Anjos Rocha

The present text bets on the power of reflections on a pedagogy guided by cosmoperception. It is a collective call for the enchanted ways of perceiving and relating to the other. “Ọrọ, nwa, ẹkọ”, the talk, the look, the education, insurgent forces that grow in the cracks, just like moss, alive, reborn. That is the way we think about education, as a living practice, turned to freedom. Freedom understood as a force that enables us to question certain hegemonic truths entrenched in our ways of being, thinking and producing knowledge. In dialogue with the criticisms on the decolonial thought and by authors and authoresses who are putting themselves into thinking about an epistemology from a diasporic place, from the edges of the world, we will try to problematize the effects of the epistemic erasures promoted by the colonial processes and how that has affected our educative practices. The look at the educational experience that happens in the sacred territory of candomblé, will be our starting point to think about politically and poetically transformative educational practices.


2018 ◽  
Vol 2 (2) ◽  
pp. 159
Author(s):  
Mulizar Mulizar

This article will discuss hermeneutics as a new method of interpreting the Qur'an.The use of hermeneutics is a new thingin the world of interpretation. Some support and some reject it.The results of this study show that the use of hermeneutics in interpreting the Qur’an must be careful.In addition, This science should be placed as a complement, not as a subdivision of the science of interpretation. On the other hand, hermeneutics paves the way to contextualize the scriptures, so that they can dialogue in different spaces and times, as apologically desirable and held by many religious groups to their respective scriptures.


Author(s):  
Katharine Young

No thing makes a sound. All sounds are made by two things. They touch; they speak; they sing. We hear that most intimate connection between two entities rubbing up against each other. It is the things talking to themselves. We eavesdrop on the world. As we listen, we attune to our surroundings, sounding out what we do not see: the insides of things, things hidden behind other things, hidden things inside our own bodies. For the ear, things are no longer stuck to their physical locations: intimations of them arrive by air, running all the way around our bodies and passing right though them. These auditory communiques animate us from within even as they animate the world without. Hearing participates with the other senses in the sensuous epistemology that grants us knowledge of our world and ourselves.


2021 ◽  
pp. 29-70
Author(s):  
Christopher Coker

Human beings began hunting each other after dispatching the competition – the megafauna that once roamed the planet. From prey we became the Alpha predator. War has its origins in hunting, and the other criteria which distinguishes as a species – the use of language, the capacity for sacrifice and altruism; the use of tools and the ability to bind socially with small communities from clans to tribes which also encourages us of course to separate insiders from outsiders.  It owes much to the very human interplay of nature and nurture, and the way in which humans ha e gendered war from the very beginning. Above all, we are still lumbered with the brains of our Stone Age ancestors which is why evolutionary psychologists argue that we are so maladapted to the world in which we live


Author(s):  
Neal Robinson

Ibn al-‘Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus. He was born in Murcia (in southeast Spain) in AH 560/ad 1164, and died in Damascus in AH 638/ad 1240. Of several hundred works attributed to him the most famous are al-Futuhat al-makkiyya (The Meccan Illuminations) and Fusus al-hikam (The Bezels of Wisdom). The Futuhat is an encyclopedic discussion of Islamic lore viewed from the perspective of the stages of the mystic path. It exists in two editions, both completed in Damascus – one in AH 629/ad 1231 and the other in AH 636/ad 1238 – but the work was conceived in Mecca many years earlier, in the course of a vision which Ibn al-‘Arabi experienced near the Kaaba, the cube-shaped House of God which Muslims visit on pilgrimage. Because of its length, this work has been relatively neglected. The Fusus, which is much shorter, comprises twenty-seven chapters named after prophets who epitomize different spiritual types. Ibn al-‘Arabi claimed that he received it directly from Muhammad, who appeared to him in Damascus in AH 627/ad 1229. It has been the subject of over forty commentaries. Although Ibn al-‘Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience. He held that whereas the divine Essence is absolutely unknowable, the cosmos as a whole is the locus of manifestation of all God’s attributes. Moreover, since these attributes require the creation for their expression, the One is continually driven to transform itself into Many. The goal of spiritual realization is therefore to penetrate beyond the exterior multiplicity of phenomena to a consciousness of what subsequent writers have termed the ‘unity of existence’. This entails the abolition of the ego or ‘passing away from self’ (fana’) in which one becomes aware of absolute unity, followed by ‘perpetuation’ (baqa’) in which one sees the world as at once One and Many, and one is able to see God in the creature and the creature in God.


Author(s):  
Roger T. Ames

Yin and yang always describe the relationships that obtain among unique particulars. Originally these terms designated the shady side and the sunny side of a hill, and gradually came to suggest the way in which one thing ‘overshadows’ another in some particular aspect of their relationship. Any comparison between two or more unique particulars on any given topic is necessarily hierarchical: one side is yang and the other is yin. The nature of the opposition captured in this pairing expresses the mutuality, interdependence, hierarchical relationship, diversity and creative efficacy of the dynamic relationships that are immanent in and give value to the world. The full range of difference in the world is deemed explicable through this pairing.


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