Eating Out

2018 ◽  
pp. 27-45
Author(s):  
Amber Jamilla Musser

This chapter focuses on the sculpted vulvas of Judy Chicago’s The Dinner Party (1979) and Kara Walker’s A Subtlety (2014) in order to draw out some of the issues that underlie the representational politics that surround the black vulva. Though these installations diverge in many ways, this chapter argues that they enable a meditation on the possibility of Luce Irigaray’s permeable, dialogic selfhood—selves that illustrate the impossibility of a border between self and Other—rendering porosity and the labial as important for an ethics of mutual vulnerability. Yet this chapter also cautions against forgetting asymmetries of power. Reading across the installations and the controversy over Walker’s installation in particular forces us to acknowledge that the differences between pleasure in vulnerability and the sensation of racial violation are related to the differences between the structures of our epistemologies of gender and race. Dwelling on the sensuality that inheres in A Subtlety, however, offers a way to reorient porosity by thinking with the dimension of smell as one site of the installation’s excess. The scalar, in turn, allows us to imagine formulations of brown jouissance in relation to fleshiness that exceeds the individual in multiple directions.

Author(s):  
Emma Simone

Virginia Woolf and Being-in-the-world: A Heideggerian Study explores Woolf’s treatment of the relationship between self and world from a phenomenological-existential perspective. This study presents a timely and compelling interpretation of Virginia Woolf’s textual treatment of the relationship between self and world from the perspective of the philosophy of Martin Heidegger. Drawing on Woolf’s novels, essays, reviews, letters, diary entries, short stories, and memoirs, the book explores the political and the ontological, as the individual’s connection to the world comes to be defined by an involvement and engagement that is always already situated within a particular physical, societal, and historical context. Emma Simone argues that at the heart of what it means to be an individual making his or her way in the world, the perspectives of Woolf and Heidegger are founded upon certain shared concerns, including the sustained critique of Cartesian dualism, particularly the resultant binary oppositions of subject and object, and self and Other; the understanding that the individual is a temporal being; an emphasis upon intersubjective relations insofar as Being-in-the-world is defined by Being-with-Others; and a consistent emphasis upon average everydayness as both determinative and representative of the individual’s relationship to and with the world.


Linguaculture ◽  
2011 ◽  
Vol 2011 (1) ◽  
Author(s):  
Sorina Chiper

AbstractThe dominant pattern in the Western hermeneutics has been to view autobiography as an occasion for the celebration of the individual. This article tackles the dialectics between identity and entity, between self and other, and between genius and “everybody” in two of Gertrude Stein’s autobiographies: The Autobiography of Alice B. Toklas and Everybody’s Autobiography. Drawing on associations between autobiography and photography, I highlight the performativity of Stein’s autobiographical self, suggest posing as a metaphor for the autobiographical act, and discuss Gertrude Stein’s move from the question of identity to the question of genius as entity


2009 ◽  
Vol 4 (4) ◽  
pp. 333-358 ◽  
Author(s):  
Michael J. Leiber ◽  
Sarah Jane Brubaker ◽  
Kristan C. Fox

2017 ◽  
Vol 40 (3) ◽  
pp. 257-282
Author(s):  
Ceri Owen

Vaughan Williams's celebrated set of Robert Louis Stevenson settings, Songs of Travel, has lately garnered liberal scholarly attention, not least on account of the vicissitudes of its publication history. Following the cycle's premiere in 1904 it was issued in two separate books, each gathering stylistically different songs. Though a credible case for narrative coherence has been advanced in numerous accounts, the cycle's peculiar amalgamation of materials might rather be read as a signal to its projection of multiple voices, which unsettle the longstanding critical tendency to map a single protagonist through its progress. The division marked by the cycle's publication history may productively be understood to reflect a tension inherent in its aesthetic propositions, one constitutive of much of Vaughan Williams's work, which frequently mediates between the individualistic and the collective, the “artistic” and the “accessible,” and, as I suggest, the subjective voice of the individual artist in its invitation to the participation of a singing and listening community. I propose that Vaughan Williams's early songs frequently frame the idea or demand the engagement of a listener's contribution, as particular modes of singing and listening—and singing-as-listening—are figured and invited within the music's constitution. Composed as he was searching for an individual creative voice that simultaneously sustained a nascent commitment to the social utility and intelligibility of national art music, these songs explore the possibility of achieving a self-consciously collective authorial subjectivity, often reaching toward a musical intersubjectivity wherein boundaries between self and other—and between composer, performer, and listener—are collapsed. In the recognition of such processes lies a means of examining the tendency of Vaughan Williams's work toward projecting a powerfully subjective voice that simultaneously claims identification with no single agency.


2020 ◽  
pp. 073346482096720
Author(s):  
Yoav S. Bergman ◽  
Yuval Palgi

Ageism has been associated with negative perceptions of the future and the aging process. The current study argues that this connection is affected by the relevance older adults attribute to the cognitive category of age in their own self-appraisal, as well as by how they perceive this awareness in others. Accordingly, we examined the association between ageism and subjective accelerated aging (i.e., the rate the individual feels he or she is aging) and the moderating role of self-age awareness and other-age awareness on this connection. Data were collected from 267 participants (age range = 40–95; M = 64.32, SD = 14.09), using scales assessing ageism, self/other age awareness, and subjective accelerated aging. High ageism levels were associated with increased subjective accelerated aging. Moreover, this connection was moderated by both self- and other-age awareness. The study enhances the importance of personal appraisals of one’s own and others’ behaviors as age-related in this context.


Author(s):  
Martin Clayton

Music's uses and contexts are so many and so various that the task of cataloguing its functions is daunting: how can we make sense of this diversity? These functions appear to range from the individual (music can affect the way we feel and the way we manage our lives) to the social (it can facilitate the coordination of large numbers of people and help to forge a sense of group identity). This article argues that musical behaviour covers a vast middle ground in which relationships between self and other or between the individual and the collective are played out. It surveys some of the extant literature on music's functions – referring to literature from ethnomusicology, anthropology, musicology, psychology, and sociology, and discussing a wide variety of musical contexts from around the world – and develops an argument emphasizing music's role in the management of relationships between self and other.


Author(s):  
Dorit Noy-Sharav

The paper presents a procedure for evaluating couples for clinical as well as for screening purposes such as assessing couples for therapy or for adoptive parenting. The procedure combines individual evaluation (a clinical interview, two subtests of the WAIS-R, the Rorschach, and TAT), with couple evaluation (Consensus Rorschach and Consensus TAT). The author describes her method for administering and scoring the Consensus Rorschach and of administering and analyzing the Consensus TAT as follows: Having completed an individual Rorschach and TAT, in the couple stage the partners discuss each card and try to reach agreements on one or more responses, and to create together stories about several TAT cards. The examiner tape-records the process, and notes patterns of interaction, such as who presses for agreements; who dominates the decisions; are they flexible or rigid and defensive; do they negotiate with a sense of respect for self and other or do they fight about autonomy, control, or power. Each Rorschach response is scored according to the Exner system, and a structural summary for the couple’s record is constructed. Then each response gets an Interaction score developed by the author (see Table 2 ). (Readers are referred to other publications by the author, describing this procedure and several relational styles of couples. See references.) This method offers a representation of the couple dynamics and makes possible an appraisal of the process as well as the final product of the couple’s interaction. While in the individual tests each spouse creates for the examiner his unique interpretation of reality, in the relational part we watch the couple’s effort to integrate each spouse’s individual “script” – i.e., his/her interpretation of reality and of the relationship – and to create a “couple script.” Spouses often experience surprise and even dismay at the dissimilarity of their perception, while others feel intrigued and excited at the opportunity of seeing things in a different, new way. In some cases relief or joy is experienced at seeing things the same way. A number of vignettes illustrate how the unique style of the couple emerges in their test interaction, revealing their positive resources as well as their problematic areas. An extended case is presented, of a couple in the stage of courtship, hesitating on the verge of getting married. Each spouse’s background material and test material are presented and analyzed (see Tables 3 and 4 ), and some hypotheses are made as to their inner needs from a partner and their inhibitions about commitment to an intimate relationship. The interaction reveals their struggle in the first stages of creating a “couple script,” as each of them presents his personae, but also reveals his hidden needs and fears, and his projected image of the other. Focusing on issues of dependence and of aggression, the reader can see what these two young people need from each other. The man, Ami, impresses and attracts the woman, Irit, with his strong, coping, and ambitious personae. But he needs her to contain his insecurity and dependency needs, as well as to support his needs to develop and become what he strives for. Irit needs Ami to accept and even admire her hidden fiery, imaginative qualities, but also to respect her individuality and not try to dominate her. She also unconsciously yearns for his help in restoring parts of her repressed, lost self. On the basis of this material the author suggests ways of using the feedback session and the written report for counseling and for planning psychotherapy.


2019 ◽  
Vol 18 (1) ◽  
pp. 1-16
Author(s):  
Andrés Santamaría ◽  
Mercedes Cubero ◽  
Manuel Luis De la Mata

Several prominent scholars in the Social Sciences have defended the need for a new way of studying the relationship between culture and the individual. Over the last three decades, it has been common to find studies under the heading of Cultural Psychology (CP), which have focussed on the role of culture in historical and ontogenetic development. However, among the defenders of CP, there have been specific disagreements over theoretical and methodological aspects of the project. This lack of agreement is revealed by the different conceptions of the role of meaning and social practice in human psychological functioning. This paper aims is to analyze some different approaches to CP, and the role of meaning plays in its constitution. For us, the central claim of CP is that the human mind should be seen as inter-penetrated by intentional worlds that are culturally and historically situated, and this psychology must to study the ways psyche and culture; person and context, self and other, practitioner and practice live together, and jointly make each other up. In addition, CP has also identified the symbolic mediation of mind and culture as its analytical focus. Finally, we defend that culture and mind are to be treated as forms of culturally differentiated meaning practices. To make possible this enterprise, we propose the necessity to develop the notion of mediated and situated actions as a unit of analysis of Cultural Psychology.


2020 ◽  
Vol 14 (4) ◽  
pp. 379-398
Author(s):  
Alan Warde ◽  
Jessica Paddock ◽  
Jennifer Whillans

This article examines the connections between the economic, social and cultural aspects of a rather peculiar practice – events of domestic hospitality which involve a meal. In formats ranging from the formal dinner party to impromptu potluck events, an economic good is transferred from one household to another, ostensibly as a unilateral gift although often prompting reciprocity. Illustrated with results from a mixed methods re-study of the practice of eating out in England, we explore how, and under which circumstances, reciprocity is, or is not, observed. We discuss how to conceptualise this activity in terms of production and consumption, modes of provision, gifts and reciprocity, practice and culture. Interpreting the meaning and function of domestic entertaining, and explaining why it is so highly regarded, is shown to depend on how repetition is aligned with other specific characteristics of the practice. We draw out some implications for the relationship between production and consumption, for social relations under different modes of provision, and for alternative ways of delivering services.


1994 ◽  
Vol 15 (01) ◽  
pp. 38-54 ◽  
Author(s):  
David Duquette

There has been much debate regarding interpretation of the concept of recognition (Anerkennung) in Hegel's Phenomenology of Spirit. Among the issues discussed in various commentaries, two that I find particularly interesting and important are: a) the question of the social and historical vs psychological significance of the concept of recognition which appears in Chapter 4 of Hegel's Phenomenology and b) the status of the dialectic of lordship and bondage for understanding the nature of the reconciliation of self-consciousness in the realm of objective spirit. Both of these topics have been widely discussed and I could not pretend to do justice to them in the space of this paper. My particular interest here is to discuss the political significance of Hegel's concept of recognition, specifically by exploring its connection to Hegel's overtly political works, especially the Philosophy of Right with its articulation of the Idea of the state. However, before proceeding directly to that task, I would like to begin with some comments on the two issues I just mentioned, as they are relevant to my topic. In an essay entitled “Notes on Hegel's ‘Lordship and Bondage’” George Amstrong Kelly cautions the reader of the Phenomenology against oversimplifying Hegel's concept of recognition. There are two oversimplifications in particular that he worries about: (1) reducing the significance of Anerkennung to a social and political reading, and (2) (in Kelly's words) “the master- slave relationship is made an unqualified device for clarifying the progress of human history”, (p 191) The first mistake is avoided by seeing, in addition to the social “angle”, the “pattern of psychological domination and servitude within the individual ego”, (p 195) According to Kelly, “The problem of lordship and bondage is essentially Platonic in foundation, because the primal cleavage in both the history of society and the history of the ego is at stake. The two primordial egos in the struggle that will lead to mastery and slavery are also locked within themselves”, (p 199) The internal aspects of lordship and bondage are found in the struggle for self-awareness between self and other within the Ego, eg., in terms of appetition vs spiritual self-regard, opposed faculties in the ego that once awakened must be brought into harmony. As Kelly puts it in his book Idealism, Politics and History, “man remits the tensions of his being upon the world of fellow beings and is himself changed in the process. This relationship furnishes the bridge between psychology and history”, (p 334)


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