France: Dining with the Doom Generation

2002 ◽  
Vol 2 (4) ◽  
pp. 80-82
Author(s):  
Lucie Perineau
Keyword(s):  
Social Function ◽  
Food Culture ◽  
Junk Food ◽  
The Social ◽  
The World ◽  
The 1960S

French cooking is going down the drain. In fact, it's been going that way since the 1960s',when women abandoned the kitchen to take up jobs. But there's more to the problem than a mere lack of time: our whole food culture seems to be floundering. Confused by GMOs, disgusted by mad cow attacks and fatally attracted to junk food, French consumers have lost control over their shopping carts and diets, and lost interest in cooking. As a result, the social function of food is disappearing: today, dining with your friends can be a daunting experience. Oddly, this does not prevent most French from seeing their cooking as "still the best in the world", and dismissing the others; this is precisely one of the reasons of its downfall. Today, as British and American chefs take over traditional French cooking, it's definitely time for another French food revolution.

scholarly journals The Rain Keeps Falling

2013 ◽  
Vol 11 (1) ◽  
pp. 122-127
Author(s):  
Deborah Rose
Keyword(s):  
Social Justice ◽  
Young Woman ◽  
Environmental Issues ◽  
Bob Dylan ◽  
The Social ◽  
The World ◽  
The 1960S

The force of disaster hit me in the heart when, as a young woman, I heard Bob Dylan sing ‘Hard Rain’. In a voice stunned by violence, the young man reports on a multitude of forces that drag the world into catastrophe. In the 1960s I heard the social justice in the song. In 2004 the environmental issues ambush me. The song starts and ends in the dying world of trees and rivers. The poet’s words in both domains of justice are eerily prophetic. They call across the music, and across the years, saying that a hard rain is coming. The words bear no story at all; they give us a series of compelling images, an account of impending calamity. The artistry of the poet—Bob (Billy Boy) Dylan—offers sequences of reports that, like Walter Benjamin’s storm from paradise, pile wreckage upon wreckage.

Estetica vieții cotidiene în filozofia RSR

Transilvania ◽  
2021 ◽  
pp. 1-11
Author(s):  
Christian Ferencz-Flatz
Keyword(s):  
Everyday Life ◽  
Social Function ◽  
Guiding Principle ◽  
The Social ◽  
The 1960S ◽  
The Aesthetic

The present paper analyses the emergence of a novel field of interest in the philosophical aesthetics of the 1960s in Romania: the aesthetics of everyday life. As such, it first starts by drawing out an overview of the aesthetic discussions in 1950s Romania by closely reading several articles from the main philosophical journal of the period: Cercetări filozofice. In this regard, I focus on two main aspects, namely the theory of reflection, which was the guiding principle of Marxist-Leninist aesthetics, and the theory of the social function of art. Further on I will sketch out how these two aspects defined the main traits of the local aesthetics of everyday life, a topic which took the center fold of aesthetic interest for almost a decade, and which has ever since the early 2000s found renewed interest.

scholarly journals From Philanthropic Strategy to Strategic Philanthropy: Selected Canadian Case Studies

2021 ◽  
Author(s):  
Mary Foster ◽  
Agnes Meinhard ◽  
Ida Berger ◽  
Pike Wright
Keyword(s):  
Corporate Social Responsibility ◽  
World Wide ◽  
Corporate Philanthropy ◽  
Commercial Success ◽  
Working Paper ◽  
Strategic Philanthropy ◽  
The Social ◽  
The World ◽  
The 1960S ◽  
Corporate Social

The rapidly growing literature investigating corporate social responsibility and corporate philanthropy attests to the world-wide interest in this trend, both from an academic perspective and as a legitimate component of commercial success (Burson-Marsteller, 2000; Waddock & Graves, 1997). As Marx (1999) points out, the evolution of corporate philanthropy from donation programs to strategic philanthropy has been well documented in the nonprofit literature, particularly as it relates to US corporations, and indeed research interest in this topic dates back to the 1930s and 1940s (Carroll, 1999). Smith (1994) suggests that most US corporations established philanthropic foundations in the 1960s to demonstrate their obligation to support the American version of the social contract. Part of that contract involved the separation of profit, nonprofit and government roles. Keywords: CVSS, Centre for Voluntary Sector Studies, Working Paper Series,TRSM, Ted Rogers School of Management Citation:

The Other 1960s Student

2020 ◽  
pp. 21-33
Author(s):  
Susan M. Reverby
Keyword(s):  
Social Movements ◽  
Medical School ◽  
Black Power ◽  
Football Player ◽  
The Other ◽  
Radical Politics ◽  
Cornell University ◽  
The Social ◽  
The World ◽  
The 1960S

Berkman became a pre-med at Cornell University in the mid 1960s, as the social movements of the 1960s swirled around him. He became a football player, president of his fraternity, and focused on getting into medical school, not radical politics. He got into every medical school he applied to and won major scholarships. A lecture by Black Power advocate Stokley Carmichael during his last semester in college, however, made him begin to question his place and role in the world.

Familial Address and the Aesthetics of Lunli

2019 ◽  
pp. 102-124
Author(s):  
Jing Jing Chang
Keyword(s):  
Golden Age ◽  
Social Ethics ◽  
Social Function ◽  
Overseas Chinese ◽  
The Social ◽  
The 1960S ◽  
And Function ◽  
Critical Intervention

Chapter 4 examines the didactic message promoted by Hong Kong’s left-leaning Cantonese filmmakers (including the Union, Xinlian, Overseas Chinese and Hualian) through their lunlipian (Family melodrama or social ethics films). In particular, I argue that the pedagogical work of lunlipian was not merely through narratives of a reconfigured Confucian family, but also through the audience-hailing effect of marketing, which constructed cinemagoers as members of a collective family in Hong Kong’s postwar community. The critical intervention of this chapter is to unpack the usage and function of lunlipian from contextual, critical, and textual perspectives, and to theorize the social function of lunlipian as a didactic familial address that contributed to the postwar process of screening community. In theorizing the lunli mode of storytelling, this chapter suggests a new periodization of Cantonese golden age cinema that presents an alternative narrative, from one of aesthetic rupture and commercial decline, to one of moral and didactic continuity and industrial adaptation. Screening community during the 1960s therefore is constituted as a negotiated site of spectatorship as well as a strategy of audience address.

Not Really a View from Without: The Relations of Social Anthropology and Sociology

2005 ◽  
Author(s):  
J. D. Y. Peel
Keyword(s):  
Modern Society ◽  
London School ◽  
Social Anthropology ◽  
The Enlightenment ◽  
The Social ◽  
The World ◽  
1960S And 1970S ◽  
Lift Off ◽  
London School Of Economics ◽  
The 1960S

This chapter argues that the histories of social anthropology and sociology in Britain have been so closely intertwined and overlapping that they cannot really be seen as external to one another at all. The two disciplines have common origins in the social thought of the Enlightenment. This was an enquiry into the character of the emergent, modern society of contemporary Europe, with a view to realizing the conditions for human emancipation from tyranny, ignorance, and poverty. By the early 1950s, sociology at the London School of Economics started to acquire the coherence and momentum that would power its lift-off in the 1960s. Many sociologists and anthropologists were attracted by the new analytical possibilities offered by structuralism, but they were also drawn by external circumstances to address issues of social change. The resurgence of Marxism, as much a feature of the late 1960s and 1970s as the rise of structuralism, was much more a response to events in the world than a movement internal to the realm of ideas.

scholarly journals A case of the evil eye in Genesis 16:4-5: A social-scientific perspective

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Zacharias Kotze
Keyword(s):  
Old Testament ◽  
Social Function ◽  
Biblical Literature ◽  
Evil Eye ◽  
The Social ◽  
The World ◽  
Scientific Approach ◽  
The Rich ◽  
Social Scientific ◽  
And Function

The nature and function of Evil Eye Belief and Practice (EEBP) in the world of the Old Testament has been understudied. The majority view has been that the belief was limited to the notion of largesse in this collection of literature. This article demonstrated that the idiom  םינעב  ללק in Genesis 16:4-5, routinely interpreted as a metaphor for scorn on the part of Hagar, could in fact be interpreted as a linguistic vehicle for the concept of the malevolent eye of Sarai. The author argued for an interpretation wherein Sarai, driven by envy, accused Hagar of casting the evil eye on her and used this alleged transgression as an excuse to abuse her slave. The evil eye in the Old Testament was not restricted to the idea of generosity, but was also closely associated with the concept of envy, as has been the case in the majority of ancient and modern cultures in which EEPB has featured. It further confirmed that the social function of the evil eye in the ancient world was not only constrained to the avoidance of envy-related violence but also served as an instrument of oppression in the hands of the rich and privileged. The key method utilised in this study was the social-scientific approach to the interpretation of biblical literature.

For the Life of the World and Orthodox Political Theology

2021 ◽  
Vol 78 (4) ◽  
pp. 347-356
Author(s):  
Cyril Hovorun
Keyword(s):  
Twentieth Century ◽  
Liberal Democracy ◽  
Political Theology ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Social Doctrine ◽  
The Social ◽  
The World ◽  
The 1960S

The article explores the document For the Life of the World: Toward a Social Ethos of the Orthodox Church ( FLW) in the contexts that had instigated its promulgation. It maps this document in the coordinates of the Orthodox political theology during the long twentieth century. FLW corresponds to a line in “the theology of the 1960s,” which advocated for liberal democracy and against anti-Westernism. The article argues that FLW fulfills the unaccomplished mission of the Panorthodox council in producing a comprehensive Orthodox social doctrine. It compares FLW with the social corpus adopted by the Russian Orthodox Church during the 2000s.

scholarly journals The Art of Being a Human: The Need for Anthropological Practices

2020 ◽  
Vol 20 (4) ◽  
pp. 359-363
Author(s):  
Elena Yu. Zakharova ◽  
Keyword(s):  
Social Sciences ◽  
Comparative Studies ◽  
Modern Science ◽  
Social Philosophy ◽  
Self Determination ◽  
Social Anthropology ◽  
Science Interest ◽  
The Social ◽  
The World ◽  
The 1960S

The article is devoted to the need to study anthropological practices in modern socio-humanitarian science. The problem of underestimation of the anthropological side of the study of practices is revealed. The main reason for this underestimation is the influence of Marxism on the whole philosophy of the 19th and 20th centhuries. The loss of the authority in science by Marxism and positivism made it possible to make a methodological turn from the world of science to the world of life in the 1950s and 1960s, and in the 1960s – 70s to return to the initial ethical understanding of “practice” as an act, activity aimed at the benefit of a man. In modern science, interest has shifted from the social sciences to the humanities. The Russian philosopher A. Yu. Ashkerov predicts the transformation of social philosophy into social anthropology, the main methodology of which will be existential comparative studies. It is also proved in the article that anthropological phenomena today are the quintessence, the summed entity, more precisely the community, where all possible non-identical to each other beginnings and forces of being exist “inseparably and without merging”. Anthropological is initial, but it is able to realize itself only through individually psychological and social, which is the essence of the form of objectification. However, in order to return to oneself, the anthropological must become non-objectified, and reach the level of self-determination. In cyclicality, in the activity of objectification – reobjectification, a “fabric of history”, a circle of human being, where a person is able to grow up in creativity, is formed.

scholarly journals Athens in Play

1969 ◽  
Vol 2 (1) ◽  
pp. 1-17
Author(s):  
Elina Lex
Keyword(s):  
Social Life ◽  
Social Function ◽  
The Political ◽  
Ethnographic Research ◽  
Social Connection ◽  
Interactive Art ◽  
Experimental Art ◽  
The Social ◽  
The World ◽  
Socioeconomic Crisis

This paper explores the significance of experimental art spaces in the context of the political and socioeconomic crisis in Athens, Greece. Through ethnographic research, the aim is to examine where these galleries are situated in the socioeconomic moment but also, more significantly, how engaging in them can play an important role to a culture under crisis. By examining “play” through the disciplines of games, participatory, and interactive art, I address the social function of play and how it occupies a meaningful place in one’s social life despite being a separate mode of experiencing the world. Specifically, this paper investigates how the act of being “caught up” in play facilitates social connection, meaning, relief, stimulation, and agency in times of crisis.

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