scholarly journals NIETZSCHE IR WITTGENSTEINAS: KINEMATOGRAFINĖS PARAŠTĖS

2012 ◽  
Vol 11 ◽  
pp. 58-78
Author(s):  
Jūratė Baranova
Keyword(s):  
Detailed Analysis ◽  
Gilles Deleuze ◽  
The Other ◽  
Philosophical Thinking ◽  
Stanley Cavell ◽  
Other Hand ◽  
Philosophical Aspect ◽  
Derek Jarman ◽  
Cinematic Experience ◽  
Good And Evil

Kodėl ir kaip Friedrichas Nietzsche ir Ludwigas Wittgensteinas inspiravo Stanley Cavello ir Gilles’io Deleuze’o kino filosofijos tapsmą? Kuo artimos ir kuo skiriasi šios dvi kino filosofijos kryptys? Kuo skiriasi paties kinematografo sukurti Nietzsche’s ir Wittgensteino įvaizdžiai? Kodėl kinematografas išskirtinai domisi šiomis dviem filosofinėmis figūromis? Kadangi tarp pirmųjų dviejų klausimų ir paskutinių nėra aiškaus loginio ar priežastinio susietumo, tyrimą vadinsime kinematografinėmis paraštėmis.Pagrindiniai žodžiai: kino filosofija, Nietzsche, Wittgensteinas, Stanley Cavellas, Gilles’is Deleuze’as, Liliana Cavani, Derekas Jarmanas.NIETZSCHE AND WITTGENSTEIN: CINEMATIC MARGINSJūratė BaranovaSummaryThe article consists of two logically independent parts. The first one deals with the influence of Wittgenstein and Nietzsche on the philosophy of cinema of Stanley Cavell and Gilles Deleuze, presupposing that the first one was more influenced by the former and the other one by the latter. The article also expresses some attempts to compare the two philosophies of cinema. The author discerns one common aspect: in opposition to the analytical and phenomenological trend, they both do not question the nature of cinematic experience and the intentionalism / nonintentionalism dilemma. On the other hand, they expose two different attitudes towards the meeting of thought and emotion in cinema practice. A detailed analysis of the integration of Nietszchean ideas in Deleuze’s philosophy of cinema reveals several possibilities for philosophy and cinema to meet. Firstly, the interpreter is able to use philosophical concepts for the experimental explanation of cinema; secondly, one can see cinema and philosophy as one problemic tisssue; thirdly, it is possible to consider (reasonably or not) some philosophical insights as an intention of the cinema director. The other part of the article is devoted to the image of Nietszche and Wittgesntein in the art of cinema, created by Liliana Cavani and Derek Jarman. The analysis shows that not all movies about philosophers have something to do with philosophy itself. The author discusses the four movies created by Cavani (The Night Porter (1974), Beyond Good and Evil (1977), The Berlin Affair (1983), Francesco (1989)), and concludes that one cannot discern any philosophical aspect in the movie Beyond Good and Evil on Nietzsche’s biography. On the other hand, it doesnot mean that biographical movies have nothing to do with philosophy. Derek Jarman’s movie Wittgesntein (1993) demonstrates the possibility of a creative integration of philosophical thinking into the tissue of the experimental cinema.Keywords: philosophy of cinema, Nietzsche, Wittgenstein, Stanley Cavell, Gilles Deleuze, Liliana Cavani, Derek Jarman.

scholarly journals Cinema and Philosophical Education: from Wittgenstein to Deleuze

2015 ◽  
Vol 3 (1) ◽  
pp. 21
Author(s):  
Jūratė Baranova
Keyword(s):  
Gilles Deleuze ◽  
The Other ◽  
Slavoj Zizek ◽  
Stanley Cavell ◽  
Philosophical Education ◽  
Slavoj Žižek ◽  
Other Hand ◽  
Philosophical Questions

Bruce Russell argues, that cinema cannot create the philosophical knowledge for the reason that the answers to philosophical questions are contradictory and not obvious, the explicit argumentation is needed if the person is inclined to give justified answers to philosophical questions. Given examples are not satisfactory for philosophizing. On the other hand Slavoj Žižek, Stanley Cavell and Gilles Deleuze seems do not see this obvious gap between cinema and philosophy. They discuss the cinema as philosophy. What presumptions are needed for this approach? How this approach could be adapted in the philosophy education?

Simone de Beauvoir's Philosophy of Individuation

2017 ◽  
Author(s):  
Laura Hengehold
Keyword(s):  
Lived Experience ◽  
20Th Century ◽  
Sexual Difference ◽  
Gilles Deleuze ◽  
The Other ◽  
Simone De Beauvoir ◽  
Second Sex ◽  
Other Hand ◽  
The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

scholarly journals The relationship between body weight and exterior measurements in domestic ostriches during the first four months after hatching

2007 ◽  
Vol 23 (1-2) ◽  
pp. 13-20
Author(s):  
Andrey Kurtenkov
Keyword(s):  
Body Weight ◽  
Detailed Analysis ◽  
The Body ◽  
The Other ◽  
Phenotypic Correlation ◽  
Other Hand ◽  
The One ◽  
The Relationship ◽  
Selection Of

It is related leg problems to the realization of the necessity of doing a detailed analysis of the phenotype correlations between body weight and exterior measurements. As a result of the study, lower coefficients have been obtained of the correlation between the girth of the tarso metatarsus on one hand, and the body weight and the girth behind the wings, on the other hand (respectively 0.563 and 0.608), compared with the one between the body weight and the girth behind the wings (0.898). It is advisable in the selection of ostriches to take into consideration the necessity of a higher phenotypic correlation between the girth of the tarso metatarsus on the one hand, and the body weight and the girth behind the wings on the other hand, with a view to preventing leg problems.

28. Nietzsche

2017 ◽  
Author(s):  
Nathan Widder
Keyword(s):  
Political Philosophy ◽  
Political Theory ◽  
The Other ◽  
Death Of God ◽  
Ascetic Ideal ◽  
Other Hand ◽  
Ontological Turn ◽  
The One ◽  
Good And Evil ◽  
Genealogy Of Morals

This chapter examines Friedrich Nietzsche's political philosophy, first by focusing on his claim that the ‘death of God’ inaugurates modern nihilism. It then explains Nietzsche's significance for political theory by situating him, on the one hand, against the Platonist and Christian traditions that dominate political philosophy and, on the other hand, with contemporary attempts to develop a new political theory of difference. The chapter also considers Nietzsche's genealogical method and proceeds by analysing the three essays of On the Genealogy of Morals, along with his views on good and bad, good and evil, slave morality, the ascetic ideal, and the nihilism of modern secularism. Finally, it reviews contemporary interpretations of Nietzsche's relation and relevance to political theory and how his philosophy has inspired a broader set of trends that has come to be known as ‘the ontological turn in political theory’.

On gestural mimicry

Gesture ◽  
2006 ◽  
Vol 6 (1) ◽  
pp. 39-61 ◽  
Author(s):  
Irene Kimbara
Keyword(s):  
Detailed Analysis ◽  
Speech Production ◽  
Single Unit ◽  
Common Ground ◽  
The Other ◽  
Other Hand ◽  
The Common ◽  
Relationship Of ◽  
Exact Origin ◽  
Internal Coupling

Despite various theories about the exact origin of gestures in speech production, researchers generally accept that gesture and speech constitute the product of a single unit of thought within the speaker. On the other hand, what I call gestural mimicry requires consideration of factors outside such speaker-internal coupling of gesture and speech. Through detailed analysis of a joint narration task and casual conversation in a dyad, I will show that, once perceived and decoded by a partner, the form–meaning relationship of a speaker’s gesture can become part of the common ground of understanding between the participants. In gestural mimicry, communicativity is observed in the way a speaker’s spontaneous gesture shapes the subsequent gestural move of the interlocutor. With a recurrence of gestural features across speakers, image construal through gesture becomes an interactional phenomenon. That is, gesture as well as speech provides an interactional resource for co-constructing talk.

scholarly journals Science And Religion (Paradigma Al-Qur‘an Untuk Ilmu-ilmu Sosial Menurut Pemikiran Kuntowijoyo)

Dialog ◽  
2017 ◽  
Vol 32 (2) ◽  
pp. 78-96
Author(s):  
ANWAR MUDJAHIDIN
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Social Science ◽  
Science And Religion ◽  
The Other ◽  
Human Values ◽  
Social Phenomena ◽  
Other Hand ◽  
Policy Sociology ◽  
Good And Evil

This paper aims at analyzing the epistemology of prophetic social science which had proposed by Kuntowijoyo. Sociology as a science cannot decide the direction in which society ought to go, and it makes no recomendations on matter of social policy. Sociology cannot itself deal with problems of good and evil, right and wrong, better and worse, or any others that concern human values. On the other hand religions without any knowledge of social phenomena will not be able to make any changes in the society. Prophetic social science will be able to respond to those dillemas by making the revelation (wahyu) as a source of knowledge. Social sciences do not only produce of statement about what is, but what of value. It can direct where the society ought to changes. According to prophetic social science changes must be directed to humanisation, liberation and trancendency.KATA KUNCI : Ilmu Sosial, al-Qur‘an, Epistemologi

scholarly journals N.A. Berdyaev: mystic, gnostic, existentialist

2021 ◽  
pp. 105-139
Author(s):  
Natalia Bonetskaya
Keyword(s):  
Religious Experience ◽  
The Other ◽  
Inner Experience ◽  
Philosophical Thinking ◽  
Philosophical Idea ◽  
Internal Logic ◽  
Other Hand

The article presents the philosophical idea of N. Berdyaev in its internal logic. The author of the article determines the gnoseological origins of Berdyaev’s existentialism, that was initially aiming to overcome Kant's phenomenalism and agnosticism through the connection of philosophical thinking with religious experience. On one hand N. Bonetskaya shows that Berdyaev, the author of the book «Philosophy of freedom» (1911), in search of the freedom conditions for the cognizing person used the conception by R. Steiner, developed for example in his work «Philosophy of freedom» (1894). On the other hand, Berdyaevʼs gnostic thought had its source in his own spontaneous inner experience, which the thinker himself considered as a revelation of «creativity». Berdyaevʼs existentialism developed as a reflection of his philosophical creativity and in this sense, it can be interpreted as selfknowledge.

scholarly journals Two questions from the time of king Bodin's rule

2005 ◽  
pp. 45-59 ◽  
Author(s):  
Tibor Zivkovic
Keyword(s):  
Detailed Analysis ◽  
The Other ◽  
Peace Treaty ◽  
Xvii Century ◽  
Other Hand ◽  
Relative Chronology ◽  
The Town ◽  
Interesting Solution

In this paper we try to give reliable answer upon two major questions: did Bodin, king of Dioclea, capture Dyrrachion in 1085, as it is related in the Chronicle of the Priest of Dioclea, and when did he try to capture Dubrovnik (Ragusa). The capture of Dyrrachion is not mentioned at Ane Comnene's Alexias. Byzantine princess wrote that citizens of Dyrrachion surrender the town to her father, the Emperor Alexios, after the death of the Norman ruler Robert Guiscard in 1085. On the other hand, the Priest of Dioclea says that Bodin, after the death of Robert Guiscard captured Dyrrachion which he gave back to the Byzantines after he signed the peace treaty with the Emperor. Both statements are not clear enough, but detailed analysis of both writings shows that Bodin took northern part of the theme of Dyrrachion and most probably tried to negotiate surrender of town itself, but he failed. Bodin's military activities against the Byzantine possessions in the theme of Dyrrachion could be placed between 1085 and 1090 when he was captured, being forced to sign peace treaty. The charter of antipope Clement III issued in 1089 to the archbishop of Antibaris, contain list of bishops which served in Dioclea, and only one of them - the bishop of Dulcigno (Ulcinj), had been earlier under the archbishop of Dyrrachion. In other words, Bodin took a very small part of the theme of Dyrrachion and southern borders of Dioclea were approximately the same as in the time of his father Michael. The description of the siege of Dubrovnik is well preserved in Chronicle of the Priest of Dioclea as well by several other authors from Dubrovnik. The authors from Dubrovnik, which composed their Chronicles much later (from XIV to XVII century), made mistake in the chronology, assuming that the siege took place in 1104. Having at their disposal an old note, that Bodin's tower, which stood on the shores just opposite the wooden bridge which lead from Dubrovnik to the land, was captured on the first day of April during the Pascha, they calculated wrong year since Pascha on the first day of April was in 1016. Relative chronology, which is preserved in their description of the siege, yielded 11 years from the time Bodin built tower to cut off the defenders from the inland. In this period the authors from Dubrovnik put also seven years of siege, what was, most probably, the number taken from Bible. That way, the later authors from Dubrovnik assumed that Bodin conducted the siege of Dubrovnik in 1004/1005. On the first day of April Pascha was also in 1100 and that year should be taken as the year when the tower of Bodin was captured and leveled to the ground. In that case since the author from Dubrovnik knew that the tower stood for four years, it means that the end of siege was in 1096. The Priest of Dioclea provides another clue for more accurate dating of the beginning of the siege. He says that Bodin beheaded his relatives in front of the walls of Dubrovnik during his 22nd year of rule, revealing from which year he calculates Bodin's rule, i.e. from September/October 1072, when Bodin was crowned as the Bulgarian emperor during the insurrection of the Bulgarians - and certainly not from 1085 when his father Michael died. Therefore, Bodin besieged Dubrovnik in 1092/1093. The exact year of the Bodin's siege of Dubrovnik provides another interesting solution - the exact year of his death. Since 1096 was 22nd year of Bodin's rule, and Priest of Dioclea says that he died in the fifth month of 26th year of his rule - it means that Bodin died in February/March 1099.

scholarly journals Some Boethian Themes in J.R.R. Tolkien’s Lord of the Rings

2021 ◽  
Vol 20 (2) ◽  
pp. 1-24
Author(s):  
Andrzej Wicher
Keyword(s):  
Medieval Literature ◽  
The Other ◽  
The West ◽  
Lord Of The Rings ◽  
The Road ◽  
Other Hand ◽  
Consolation Of Philosophy ◽  
Good And Evil

There appear to be quite a few parallels between Tolkien’s The Lord of the Rings and Boethius’s The Consolation of Philosophy (Consolatio Philosophiae), and they seem to concern particularly, though not only, the character drawing in Tolkien’s book. Those parallels are preeminently connected with the fact that both Boethius and Tolkien like to think of the most extreme situations that can befall a human. And both are attached to the idea of not giving in to despair, and of finding a source of hope in seemingly desperate straits. The idea that there is some link between Boethius and Tolkien is naturally not new. T.A. Shippey talks about it in his The Road to Middle Earth, but he concentrates on the Boethian conception of good and evil, which is also of course an important matter, but surely not the only one that links Tolkien and Boethius. On the other hand, it is not my intention to claim that there is something in Tolkien’s book of which it can be said that it would have been absolutely impossible without Boethius. Still, I think it may be supposed that just like Boethian motifs are natural in the medieval literature of the West, so they can be thought of as natural in the work of such dedicated a medievalist as J.R.R. Tolkien.

scholarly journals Climate Change in India: A Wakeup Call from Bollywood

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Manvi Sharma ◽  
◽  
Ajay K. Chaubey
Keyword(s):  
Climate Change ◽  
Detailed Analysis ◽  
Environmental Degradation ◽  
Climatic Condition ◽  
Drastic Change ◽  
The Other ◽  
Other Hand ◽  
The Masses ◽  
New Generation ◽  
The Village

Amidst Bollywood’s romanticized landscapes and grandeur settings, depiction of the flora and fauna, roaring rivers and drought prone lands, is difficult to locate. But the new millennium has witnessed some new generation filmmakers, sensitized towards the ecological concerns, thus marking a shift from the illustration of idealised landscapes to the representation of nature’s wrath. Since, cinema in India, has a deep-rooted impact on the masses, these creators employ films as tools to sensitize the population towards the climate change threat which though as perilous as the COVID-19 crisis, is often ignored by a significant amount of population. Dawning upon themselves the responsibility of environmental awakening, Nila Madhab Panda and Abhishek Kapoor highlight in their movies, Kadvi Hawa(2017) and Kedarnath(2018), respectively, the horrors of human callousness, leading to drastic change in Climatic condition in India. Panda’s Kadavi Hawa, dealing with non-repayment of loans followed by suicides, portrays the heart-wrenching imagery of environmental degradation and Climate change that has rendered the Village of Mahua, arid and infertile. Kapoor’s Kedarnath on the other hand, appeals for action through horrifying imagery of the catastrophic floods that disrupted the holy town of Kedarnath, in 2013. Through a detailed analysis of the aforementioned visual portrayals, this article aims to emphasise as to how Films can play an important role in effectively addressing dealing with the issues related to Climate. Further, the rationale of this paper is to underscore the possibility of more such storylines, as a tool towards effective engagement and levitation of conscience.

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