scholarly journals Modified bodies. Between fashion and identity projects

2013 ◽  
Vol 24 ◽  
pp. 45-61 ◽  
Author(s):  
Ambrogia Cereda
Keyword(s):  
Identity Construction ◽  
Aesthetic Surgery ◽  
The Body ◽  
The Other ◽  
Continuous Change ◽  
Personal Story ◽  
The World ◽  
The Many ◽  
The One

The body has come to play an increasingly crucial role in social context, where appearance represents the privileged sphere for self-expression and identity construction. Among the many ways of decorating, adorning and camouflaging the body, some traditional techniques (tattoing, piercing, scarification) are competing with newer and technological ones (aesthetic surgery, implants) to shape and portray individualities. On the one hand, those techniques are borrowing from the world of fashion purposes and codes of presentation, on the other hand, they challenge that fluidity and continuous change by materializing long term identity projects aimed at resisting transformation.In both cases individuals refer to the body as a privileged realm to narrate and reflect upon their own personal story, they also seem more capable to manage the different techniques, and to mix them for their expressive purposes. The result is a combination of visual codes that can reveal different bodily models as well as different ways of experiencing corporeality and embodiment.The article tries to account for this variety by referring to a research carried out on four techniques (tattoing, scarification, aesthetic surgery and piercing) among a group of users and professionals.

Group Insolvencies

2016 ◽  
Author(s):  
Reinhard Bork ◽  
Renato Mangano
Keyword(s):  
The Other ◽  
Limited Extent ◽  
Specific Policy ◽  
Policy Choices ◽  
Cross Border ◽  
Other Hand ◽  
The World ◽  
Set Up ◽  
The Many ◽  
The One

This chapter deals with European cross-border issues concerning groups of companies. This chapter, after outlining the difficulties encountered throughout the world in defining and regulating the group, focuses on the specific policy choices endorsed by the EIR, which clearly does not lay down any form of substantive consolidation. Instead, the EIR, on the one hand, seems to permit the ‘one group—one COMI’ rule, even to a limited extent, and, on the other hand, provides for two different regulatory devices of procedural consolidation, one based on the duties of ‘cooperation and communication’ and the other on a system of ‘coordination’ to be set up between the many proceedings affecting companies belonging to the same group.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals The One with the Feminist Critique: Revisiting Millennial Postfeminism with Friends

2018 ◽  
Vol 19 (8) ◽  
pp. 692-707 ◽  
Author(s):  
Hannah Hamad
Keyword(s):  
Popular Culture ◽  
Feminist Criticism ◽  
The Body ◽  
Feminist Critique ◽  
Media Discourse ◽  
The World ◽  
The One ◽  
A Site

In the aftermath of its initial broadcast run, iconic millennial sitcom Friends (NBC, 1994–2004) generated some quality scholarship interrogating its politics of gender. But as a site of analysis, it remains a curious, almost structuring absence from the central canon of the first wave of feminist criticism of postfeminist culture. This absence is curious not only considering the place of Friends at the forefront of millennial popular culture but also in light of its long-term syndication in countries across the world since that time. And it is structuring in the sense that Friends was the stage on which many of the familiar tropes of postfeminism interrogated across the body of work on it appear in retrospect to have been tried and tested. This article aims to contribute toward redressing this absence through interrogation and contextualization of the series’ negotiation of a range of structuring tropes of postfeminist media discourse, and it argues for Friends as an unacknowledged ur-text of millennial postfeminism.

The Abbé Prevost and the English Novel

PMLA ◽  
1927 ◽  
Vol 42 (2) ◽  
pp. 443-464 ◽  
Author(s):  
James R. Foster
Keyword(s):  
The Body ◽  
The Other ◽  
True Nature ◽  
Gothic Novel ◽  
Abbe Prevost ◽  
English Novel ◽  
Emotional Effect ◽  
Significant Element ◽  
The Many ◽  
The One

The true nature of the so-called Gothic novel has been misunderstood, and the problem of its origin rendered unnecessarily difficult in consequence of a classification which takes only one of the many features into account. The critics who have hit upon supernaturalism as the most distinctive and significant element, have done this in spite of the fact that a part of the body of the fiction they pretend to describe is plainly controlled by a rationalism that forbids anything more than a mere toying with the appearances of the marvellous. No procedure of the authors of such novels is more usual than the lifting of the mask when the mysterious scene has gone far enough to produce its emotional effect. To insist upon the usual classification is to render oneself incapable of differentiating between the Radcliffian novel on the one hand, and Otranto, the Monk and the German Schauerroman on the other.

Plotinus and Posidonius

1930 ◽  
Vol 24 (3-4) ◽  
pp. 198-207 ◽  
Author(s):  
R. E. Witt
Keyword(s):  
The Body ◽  
The Other ◽  
History Of Thought ◽  
Other Hand ◽  
Theory Of Ideas ◽  
The World ◽  
History Of ◽  
The One ◽  
Platonic Theory

Probably no philosopher of antiquity has occasioned more daring speculations and the expression of graver doubts than Posidonius. On the one hand it has been argued that he was purely a man of science and hardly a Stoic philosopher at all. On the other hand he has been called the first and greatest Stoic mystic who under Oriental influence spurned the body as vile and earthly. Reinhardt has of late years resolutely maintained that the importance of Posidonius in the history of thought lies in his having originated a completely new Vitalism, and that his conception of the world is one in which ‘Subjekt und Objekt, Geist und Wissen, Mensch und Gott, νος und ζω durch eine im Bewusstsein neu erwachte Kraft sich einen und durchdringen: durch die “Sympathie.”’ Among other German scholars Geffcken holds that Plotinus borrowed much from Posidonius, and Jaeger roundly declares that if Posidonius had but found a place for the Platonic Ideas, there would have been nothing left for Plotinus to find. Schmekel and Bréhier have both stated that modifying the Platonic Theory of Ideas Posidonius established an identification between the Ideas and the Spermatic Logoi of Stoicism.

World Ages and the Body Politic

1961 ◽  
Vol 54 (3) ◽  
pp. 131-140
Author(s):  
H. J. Rose
Keyword(s):  
Body Politic ◽  
Early Period ◽  
The Body ◽  
The Other ◽  
Wide Spread ◽  
The Earth ◽  
The World ◽  
Pass Through ◽  
The One ◽  
The Universe

When, at an unknown but manifestly early period, speculation regarding the duration and destiny of the world began, the thinkers of those days had two analogies to guide them, and consequently two divergent conclusions were reached. The first was the recurrent cycle of the seasons; the second, the growth, maturity, decay and death of the human and all other animal bodies. Reasoning from the one, some arrived at the conclusion that the world, at least the earth and mankind, had passed and would always continue to pass through a series of epochs, limited in number, which when they had ended would recommence, and so on indefinitely. From the other datum the result was reached that as a man dies and does not come to life again (for even the fairly wide-spread and early doctrine of reincarnation supposed only that the soul would be given a new earthly body of some kind, not that the whole individual would return), so the earth, or the universe generally, would grow old and die and that would be the end of it. It is the purpose of this paper to examine these two ideas and one or two offshoots of them as they are known to have appeared in the two classical civilizations of Europe, and especially in Greece, and if possible to draw some tentative conclusions as to which, if either, can be found more characteristic of native thought.

Cyborgs, Agents, and Transhumanists: Crossing Traditional Borders of Body and Identity in the Context of New Technology

Leonardo ◽  
2000 ◽  
Vol 33 (5) ◽  
pp. 361-365 ◽  
Author(s):  
Barbara Becker
Keyword(s):  
New Technologies ◽  
New Technology ◽  
The Body ◽  
Human Existence ◽  
The Other ◽  
Other Hand ◽  
The World ◽  
The One

In current discourses of technoscience, body, nature, and even life are often described as code, text, or information. On the one hand, classical dichotomies (body/mind, subject/object, man/machine) and their restrictions are dissolving; on the other hand, this discourse often reveals a hidden desire to ignore both the fragility and the sense-giving capacity of materiality. In this paper, the proper dynamic of materiality is explored by looking in particular at what it means to be in a permanent touch with the world with the body. Against this background, efforts at denying or transforming the body in the context of new technologies can be interpreted as the wish to control or avoid the unpredictable and unconscious dimensions of human existence.

scholarly journals New crime reality as a result of the new socio-economic conditions of development of Russia

2016 ◽  
Vol 3 (3) ◽  
pp. 168-174
Author(s):  
A L Sitkovsky ◽  
Y V Latov
Keyword(s):  
The Other ◽  
Economic Conditions ◽  
National Economic ◽  
Systemic Transformation ◽  
The World ◽  
Economic Reality ◽  
New Challenges ◽  
National Economic Development ◽  
The One

General characteristics of long-term changes of the criminal situation in Russia, 2000-2010-ies. By analogy with the concept of«new economic reality» used to describe the current conditions of national economic development, proposed the concept of «new criminalreality». It is, on the one hand, the completion of overcoming the catastrophic consequences of the transformational crisis of the 1990s (thereturn of criminal homicide to the level of the 1980s, the decline of threats of terrorism), and on the other hand, the growth of the valuesof the new criminal challenges and threats. Most important among these new challenges and threats - cybercrime, the crime of migrantsand institutional corruption. Stressed economic determinism new criminal threats and challenges, the growth of which is associated notso much with the failures of the Ministry of internal Affairs, as with the systemic transformation of socio-economic institutions in Russiaand around the world. The article used data from the departmental statistics of the MVD of Russia.

On the Unity of Orphic and Milesian Thought

1986 ◽  
Vol 79 (4) ◽  
pp. 321-335 ◽  
Author(s):  
Aryeh Finkelberg
Keyword(s):  
The Other ◽  
Greek Philosophy ◽  
Detailed Explanation ◽  
The World ◽  
History Of ◽  
Similarities And Differences ◽  
The Many ◽  
The One ◽  
Natural Philosophers ◽  
Primary Substance

In the first volume ofA History of Greek PhilosophyW. K. C. Guthrie points out that “the promulgators ofteletaiin the name of Orpheus were concerned in the religious sphere with the same problem of the relation between the One and the Many which in a different form was the problem of the Milesian philosophers.” Elsewhere Guthrie provides a more detailed explanation of the similarities and differences between the Orphic and the Milesian treatment of the One-Many problem:Sixth-century religious and philosophical thought … was dominated by one central problem, the problem of the One and the Many. This appeared in two forms, one referring to the macrocosm, the other to the microcosm. In its first form it was the problem of the Milesian natural philosophers, who asked: “What is the relation between the manifold variety of the world in which we live and the one primary substance out of which, as we are convinced, it must in the first place have arisen?” In its second form it was the problem of the religious minds of the age. Their question was: “What is the relation of each individual man to the divine, to which we feel we are akin, and how can we best realize and actualize the potential unity which underlies the two?”

A Multiplicity of Washing Rites and a Multiplicity of Experiences

2014 ◽  
Vol 21 (1-2) ◽  
pp. 142-158
Author(s):  
Gerhard van den Heever
Keyword(s):  
Religious Discourse ◽  
The Body ◽  
The Other ◽  
Ritual Practice ◽  
Early Christian ◽  
The World ◽  
Charged Interaction ◽  
Experiential Effects ◽  
The One ◽  
Varied History

If experience can be defined as the affectively charged interaction with the world by means of the body as agency or medium, various sites of such affectively charged interaction mapped on to the body may be fruitfully analysed to explain the operations of religion as discourse. Baptism is one such site. In fact, baptism as the shorthand for of collective noun denoting a spectrum of ritual practices is a particularly apposite example. Baptism as ritual practice has had a varied history, both in terms of originary context as well as interpretive or discursive trajectories. This essay primarily tracks two such significant trajectories: the one being baptismal practices as purification rites operating in socially ‘heterodox’ early Jewish and early Christian groups within an apocalyptic, dissociative framework; the other being ‘orthodox’ baptismal discourse as expressed in, for instance, Cyril of Jerusalem’s Mystagogical Catheceses. In the former, the strong affect of dissociation is coupled with visionary experiences, hence its embeddedness in apocalyptic trajectories with their strongly dismissive stance to the surrounding world. In the case of the latter, the dramatic performances of the Easter liturgy, arguably, created the experience of salvation and resurrection. In both instances, the intersection of ritual, bodily experience, religious discourse, and social imaginaire provides the explanatory framework for baptism as foundational ritual practice in the making and maintenance of religious discourse and its attendant experiential effects. In this sense, such is the argument pursued in the essay, baptism is a core facet of early Jewish and early Christian religious experience.

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