scholarly journals Thematization of Lecture Courses: V. Bibikhin's Strategies of Thought

2021 ◽  
Vol V (1) ◽  
pp. 107-125
Author(s):  
Mikhail Bogatov
Keyword(s):  
A Priori ◽  
Hermeneutic Circle ◽  
Traditional Lecture ◽  
Subject Field ◽  
Everyday Language ◽  
History Of ◽  
Standard Composition ◽  
The Subject ◽  
Lecture Courses ◽  
The One

This article is devoted to the main methods of thought that Vladimir Bibikhin uses to form the subject field of his lecture courses. The focus is on four such techniques: the combination of the meanings of everyday language (Aristotelian approach), the clash of extreme positions (dialectics without synthesis), the hermeneutic circle, as well as the boundaries of text collection (Bibikhin's moments of silence). At the very beginning of the article, the author analyzes the most “traditional” lecture courses of Vladimir Bibikhin (such as “Philosophy of Law” and “History of Modern Philosophy”), demonstrating their non-standard composition and thematization. The techniques revealed are the result of the practice of “slow reading” of Bibikhin's lectures. There are four main methods: combining the meanings of everyday language (1), the collision of extreme positions (2), the circular, hermeneutic structure of the lecture (3), the composition of the main blocks of thought in abrupt transitions, in silence (4). Bibikhin seeks to suspend the viewer's desire to “define”, to recognize the familiar in the unfamiliar. At the same time, Bibikhin carefully leads his reader and listener between, on the one hand, the businesslike vanity of thinking and, on the other hand, complete indifference and disinterest. As the main principle for avoiding these extremes, Heidegger's “a priori perfect” is put forward, according to which everything “always has already happened”, and therefore the thought is forced to deal with being late to the event of the world.

scholarly journals On the Revolution of the four Hundred at Athens

1913 ◽  
Vol 33 ◽  
pp. 1-18
Author(s):  
M. O. B. Caspari
Keyword(s):  
A Priori ◽  
The Other ◽  
Safe Procedure ◽  
Collateral Evidence ◽  
History Of ◽  
The Subject ◽  
The One ◽  
The Revolution

The copious discussion which has been raised in recent years on the subject of the Four Hundred at Athens has brought out at any rate one certain conclusion. Of our two main authorities for the revolution of 411 B.C. neither Thucydides nor Aristotle can be pronounced entirely right or wrong, and it is no longer admissible to settle the differences between them by canonising the one and ruling the other out of order. Both our authorities can be convicted of some palpable mistakes, but again both can be proved right by collateral evidence on many points of detail. In reconstructing the history of the movement our choice between these two sources must therefore not be made on the ground of any a priori preference accorded to the one or the other. The only safe procedure is to adjudicate each question outstanding between them on the special merits of the case. It is not to be expected that even by this method finality can be attained. But a review of recent controversy will show that only by a pragmatic method of treatment is there much chance of collecting a nucleus of agreed truth.

Albert Schweitzer and the Jews

2014 ◽  
Vol 107 (3) ◽  
pp. 363-398
Author(s):  
James Carleton Paget
Keyword(s):  
Jewish Community ◽  
Academic Career ◽  
Significant Degree ◽  
The Other ◽  
Personal Contact ◽  
Christian Communities ◽  
History Of ◽  
The Subject ◽  
Long Life ◽  
The One

Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasizes the need to see these topics against the background of a specific set of Jewish assumptions. It is also noteworthy because Schweitzer married a baptized Jew, whose father's academic career had been disadvantaged because he was a Jew. Moreover, Schweitzer lived at a catastrophic time in the history of the Jews, a time that directly affected his wife's family and others known to him. The extent to which this personal contact with Jews and with Judaism influenced Schweitzer either in his writings on Judaism or in his life will in part be the subject of this article.

scholarly journals THE CRITICISM OF LITERALISM IN READING THE QUR'AN THROUGH NASR HAMID ABU ZAYD HERMENEUTICS

2019 ◽  
Vol 4 (1) ◽  
Author(s):  
Naupal Naupal
Keyword(s):  
The Other ◽  
Hermeneutic Circle ◽  
Text Interpretation ◽  
Arab Culture ◽  
Other Hand ◽  
Interpretation Process ◽  
The Subject ◽  
The Times ◽  
The One

Abu Zayd believes that understanding the Qur'an is not limited to explanations or comments. It involves an interpretation process for capturing the significance (maghza) from the literal text. Interpretation also requires a presupposition that the Qur'an itself does not produce literal absolutes and certainty. The presupposition needs an interpretation that illustrates the possibility of accepting the diversity of Qur'anic interpretations in the times. By using Abu Zayd's hermeneutics, the Qur'an is an icon of Islam and at the same time a representation of Arab culture itself which is not necessarily literally absolute, but is open to interpretation. Hans Georg Gadamer's hermeneutic circle that inspired Hermeneutics of Abu Zayd emphasized that in understanding and applying the meanings of the text, the subject played a role in the text rather than the other way around. This study aims to open opportunities that the Qur'an on the one hand is an objective thing seen from the content of its truth, that is seen from its universal message, but on the other hand it is subjective, because it is bound by the interpretation of the text. This research is also intended to avoid the sacredness of the ordination of a single interpretation of the Qur'an which has resulted in the emergence of fundamentalism which has recently become so prevalent in global Islamic societies, not least in Indonesia.

scholarly journals Dialogue with The Master: Early Shī‘a Encounters with Akbarīan Mysticism

2020 ◽  
Vol 10 (1) ◽  
pp. 155-178
Author(s):  
Leila Chamankhah
Keyword(s):  
Seventh Century ◽  
The Other ◽  
Future Generations ◽  
Lively Discussion ◽  
History Of ◽  
The Subject ◽  
Ibn Arabi ◽  
The One

Muḥy al-Dīn Ibn ‘Arabī’s theoretical mysticism has been the subject of lively discussion among Iranian Sufis since they first encountered it in the seventh century. ‘Abdul Razzāq Kāshānī was the pioneer and forerunner of the debate, followed by reading and interpreting al-Shaykh al-Akbar’s key texts, particularly Fuṣūṣ al-Ḥikam (Bezels of Wisdom) by future generations of Shī‘ī scholars. Along with commentaries and glosses on his works, every element of ibn ‘Arabī’s mysticism, from his theory of the oneness of existence (waḥdat al-wujūd) to his doctrines of nubuwwa, wilāya, and khatm al-wilāya, was accepted by his Shī‘ī peers, incorporated into their context and adjusted to Shī‘a doctrinal platform. This process of internalization and amalgamation was so complete that after seven centuries, it is difficult, if not impossible, to distinguish between Ibn ‘Arabī’s theory of waḥdat al-wujūd, or his doctrines of wilāya and khatm al-wilāya and those of his Shī‘ī readers. To have a clearer picture of the philosophical and mystical activities and interests of Shī‘ī scholars in Iran under Ilkhanids (1256-1353), I examined the intellectual and historical contexts of seventh century Iran. The findings of my research are indicative of the contribution of mystics such as ‘Abdul Razzāq Kāshānī to both the school of Ibn ‘Arabī in general and of Ṣadr al-Dīn al-Qūnawī in particular on the one hand, and to the correlation between Sufism and Shī‘īsm on the other. What I call the ‘Shī‘ītization of Akbarīan Mysticism’ started with Kāshānī and can be regarded as a new chapter in the history of Iranian Sufism.

Karl Polanyi’s Anthropological Theory of Economy

Naukratis ◽  
2000 ◽  
Author(s):  
Astrid Moller
Keyword(s):  
Economic History ◽  
Industrial Revolution ◽  
Theoretical Models ◽  
Classical Antiquity ◽  
Economic Organization ◽  
Ideal Types ◽  
Use Of Resources ◽  
History Of ◽  
The Subject ◽  
The One

In accordance with the hermeneutical principles laid down in the introduction, this chapter will be devoted to an account of the theoretical models underlying the analysis and interpretation of the source material. Karl Polanyi’s empirical observations resulted in a series of ideal-types such as can be employed for the evaluation of the evidence from Naukratis in the following chapters. Polanyi’s works do not form one single, complete theory of economy; rather, they should be seen—as Sally Humphreys has put it so aptly—as sketches of areas within largely unexplored territory. It is of course true that George Dalton went to great lengths to develop Polanyi’s ideas further; the fact nevertheless remains that they continue to be far from accepted as paradigms for all further research in the field of economic anthropology or economic history. Indeed, such continuations of Polanyi’s approach have served only to limit unduly the openness that is the very advantage of his ideal-types. It is for this reason that one should return to Polanyi himself and employ his original ideas. His work has been taken up by only a few within the realm of the economic history of classical antiquity, something due partly to his own—problematic—statements on the subject of Greek history, and partly to lack of interest shown for anthropological approaches within ancient history. Polanyi disagreed with the view that markets were the ubiquitous form of economic organization—an attitude regarding the notion of the market as essential to the description of every economy—and also with the belief that it is the economic organization of any given society which determines its social, political, and cultural structures. For his part, Polanyi contended that an economy organized around the market first came into being with the Industrial Revolution, and that it was not until then that the two root meanings of the word ‘economic’—on the one hand, in the sense of provision with goods; on the other, in the sense of a thrifty use of resources, as in the words ‘economical’ and ‘economizing’—merged.

Introduction: categorization, cleverness and consciousness

1985 ◽  
Vol 308 (1135) ◽  
pp. 3-19 ◽  
Keyword(s):  
Experimental Approach ◽  
Conscious Awareness ◽  
Object Identity ◽  
Complex Environment ◽  
Basic Form ◽  
History Of ◽  
Categorical Knowledge ◽  
The Subject ◽  
The One ◽  
Different Levels

Various recurring themes in the history of the subject are reviewed. In the context of adaptation to a complex environment, one precondition for survival must be a capacity for object identity, which may be the most basic form of categorization. Evidence will be presented that suggests that the capacity is not learned. In considering learned associations among categorized items, a distinction is made between reflexive and reflective processes: that is between those associations in which a cue or signal provides an unambiguous route to the response, no matter how complex that route may be, in contrast to those in which learned information must be ordered and reordered ‘in thought'. An example of one experimental approach to the latter is provided. Finally, the problem of conscious awareness is considered in terms of stored categorical knowledge and associations, on the one hand, and a system that monitors them, on the other. Neurological evidence of disconnections between these different levels is reviewed.

Aristotle and the Dramatisation of Legend

1954 ◽  
Vol 4 (3-4) ◽  
pp. 151-157
Author(s):  
H. C. Baldry
Keyword(s):  
Lyric Poetry ◽  
Fourth Century ◽  
Fifth Century ◽  
Wide Field ◽  
Works Of Art ◽  
History Of ◽  
The Subject ◽  
Scanty Information ◽  
The One ◽  
Traditional Stories

This article is a survey of familiar ground—those passages of the Poetics of Aristotle which throw light on the treatment of legend by the tragic poets. Although sweeping generalizations are often made on the use of the traditional stories in drama, our evidence on the subject is slight and inconclusive. We have little knowledge of the form in which most of the legends were known to the Attic playwrights, for the few we find in the Iliad and Odyssey appear there in very different versions from those they take on in the plays, and the fragmentary remains of epic and lyric poetry between Homer and the fifth century B.C. present us with a wide field for speculation, but few certain facts; while vase paintings and other works of art supplement only here and there the scanty information gained from literature.The comments of ancient writers on this aspect of tragedy are surprisingly few, and carry us little farther. The Poetics stands out as the one source from which we can draw any substantial account of the matter. Even Aristotle, of course, is not directly concerned with the history of drama, and deals with it only incidentally in isolated passages; and in considering these it must constantly be borne in mind that he is discussing tragedy as he knew it in the late fourth century, for the benefit of fourth-century readers. But even so, his statements are the main foundation on which our view of the dramatists' use of legend must be built.

scholarly journals Sexualization of Female Perpetration in Fictional Holocaust Films: A Case Study of The Reader (2008)

Genealogy ◽  
2019 ◽  
Vol 3 (4) ◽  
pp. 52
Author(s):  
Sabine Elisabeth Aretz
Keyword(s):  
Female Victims ◽  
Female Perpetration ◽  
The Holocaust ◽  
Female Perpetrators ◽  
History Of ◽  
The Subject ◽  
Holocaust Film ◽  
Holocaust Films ◽  
The One

The publication of Bernhard Schlink’s novel The Reader (1995) sparked conversation and controversy about sexuality, female perpetrators and the complexity of guilt regarding the Holocaust. The screen adaptation of the book (Daldry 2008) amplified these discussions on an international scale. Fictional Holocaust films have a history of being met with skepticism or even reject on the one hand and great acclaim on the other hand. As this paper will outline, the focus has often been on male perpetrators and female victims. The portrayal of female perpetration reveals dichotomous stereotypes, often neglecting the complexity of the subject matter. This paper focuses on the ways in which sexualization is used specifically to portray female perpetrators in The Reader, as a fictional Holocaust film. An assessment of Hanna’s relationship to Michael and her autonomous sexuality and her later inferior, victimized portrayal as an ambiguous perpetrator is the focus of my paper. Hanna’s sexuality is structurally separated from her role as a perpetrator. Hanna’s perpetration is, through the dichotomous motif of sexuality throughout the film, characterized by a feminization. However, this feminization entails a relativization of Hanna’s culpability, revealing a pejorative of her depiction as a perpetrator. Consequently, I argue that Hanna’s sexualized female body is constructed as a central part of the revelation of her perpetration.

Nihilsmo, Fin de la Metafisica y Secularizacion en el Pensamiento de Nietzsche, Heidegger y Vattimo

1998 ◽  
pp. 165-172
Author(s):  
Laura Laiseca
Keyword(s):  
The Other ◽  
Death Of God ◽  
Eternal Recurrence ◽  
History Of ◽  
Postmodern Philosophy ◽  
The Will ◽  
The Subject ◽  
The One

The purpose of this article is to articulate Nietzsche's criticism of morality which is centered in his experience of the death of God and the end of the subject of Modernity. Nietzsche considers nihilism as a nihilism of morality, not of metaphysics: it is morality and its history that has given rise to nihilism in the Occident. That is why Nietzsche separates himself from metaphysics as well as from morality and science, which differs from Heidegger's reasons. According to Heidegger, Nietzsche places himself in a primal position in the history of metaphysics, by which he means the consummation (Vollendung) of metaphysics' nihilism, which Heidegger tries to transcend. On the one hand, Heidegger shows us how Nietzsche consummates the Platonic philosophy by inverting its principles. On the other, Nietzsche consummates the metaphysics of subjectivity. Consequently he conceives the thought of the will of power and of the eternal recurrence as the two last forms of the metaphysical categories of essence and existence respectively. On this ground it is possible to understand Nietzsche's and Heidegger's thought as the necessary first stage in the transition to Vattimo's postmodern philosophy and his notion of secularization.

The Crime Wave: Recent Writing on Crime and Criminal Justice in Eighteenth-Century England

1986 ◽  
Vol 25 (4) ◽  
pp. 380-435 ◽  
Author(s):  
Joanna Innes ◽  
John Styles
Keyword(s):  
Eighteenth Century ◽  
Criminal Law ◽  
Short Life ◽  
Law Faculty ◽  
History Of ◽  
Crime Wave ◽  
The Subject ◽  
The 1960S ◽  
The One ◽  
Criminal Legislation

One of the most exciting and influential areas of research in eighteenth-century history over the last fifteen years has been the study of crime and the criminal law. It is the purpose of this essay to map the subject for the interested nonspecialist: to ask why historians have chosen to study it, to explain how they have come to approach it in particular ways, to describe something of what they have found, to evaluate those findings, and to suggest fruitful directions for further research. Like all maps, the one presented here is selective. The essay begins with a general analysis of the ways in which the field has developed and changed in its short life. It then proceeds to consider in more detail four areas of study: criminality, the criminal trial, punishment, and criminal legislation. This selection makes no pretense of providing an exhaustive coverage. A number of important areas have been omitted: for example, public order and policing. However, the areas covered illustrate the range of approaches, problems, and possibilities that lie within the field. The essay concludes with a discussion of the broader implications of the subject.The Development of the FieldBefore the 1960s crime was not treated seriously by eighteenth-century historians. Accounts of crime and the criminal law rarely extended beyond a few brief remarks on lawlessness, the Bloody Code, and the state of the prisons, often culled from Fielding, Hogarth, and Howard. There were exceptions, but they fell outside the mainstream of eighteenth-century history. The multiple volumes of Leon Radzinowicz's monumental History of the English Criminal Law and Its Administration from 1750 began to appear in 1948, but Radzinowicz worked in the Cambridge Law Faculty and the Institute of Criminology, and, as Derek Beales has pointed out, his findings were not quickly assimilated by historians.

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