Towards a Corpus-Based Distinction in Contextual Uses between Safe(ty) and Secur(-ity) by means of Binary Opposition Strategy

2017 ◽  
Vol 83 ◽  
pp. 21-62
Author(s):  
Doo-Shick Kim
Keyword(s):  
2019 ◽  
Author(s):  
A.N. Novikov ◽  
M.S. Novikova

География это мировоззренческая наука. Сложившаяся за десятилетия структура курса обучения географии в российской средней школе знакома каждому из нас и состоит из четырёх этапов. В университете система обучения будущих учителей географии состоит из тех же самых этапов, однако, это не просто углублённое повторение школьной программы, это совершенно новый, более высокий уровень географического образования. Как на школьном, так и на университетском уровнях изменения происходят в масштабе тем и разделов отдельных этапов, но этапы остаются неизменными. Межэтапный уровень является предельным, его осознание не попадает в область рефлексии педагогов и методистов. Отсутствуют и научные труды по его анализу. В качестве метода исследования выступает диалектика, законы которой срабатывают в виде мировоззренческих формул. В школьном географическом образовании проблема формирования восприятия не проявляется чётко и поэтому не осознаётся. Проблемы начинают проявляться на межэтапном уровне. Мировоззренческая формула дихотомии перестала работать в виде противопоставления отраслевая география районная география, взаимодействие в этой бинарной оппозиции строилось по принципу отраслевой анализ региональный синтез. В разделах районной географии исчезли механизмы (энергопроизводственные циклы) и формы синтеза (природнотерриториальные и территориальнопроизводственные комплексы). Произошла утрата целесообразности изучения районной географии. Новых форм синтеза в постсоветское время на вооружение российской школьной и университетской географией принято не было. В университетском курсе, который был направлен на осознание диалектических знаний школьного курса и развитие их, невозможно провести рефлексию, так как основы географических знаний у абитуриентов бесформенные. Владение мировоззренческими формулами это вопрос отражения географической реальности. В переходе с уровня на уровень возрастает самостоятельность географического мышления и удаление от стереотипов, возрастает эвристический потенциал за счёт сочетания формул, которое даёт вариативность отражения географической реальности. Geography is a worldview science. The structure of the geography course in the Russian secondary school, which has developed over the decades, is familiar to each of us and consists of four stages. At the University, the system of teaching future teachers of geography consists of the same stages, however, it is not just an indepth repetition of the school curriculum, it is a completely new, higher level of geographical education. At both the school and University levels, changes occur in the scale of topics and sections of individual stages, but the stages remain the same. The interstage level is the limit, its awareness does not fall into the field of reflection of teachers and methodologists. There are no scientific papers on its analysis. The method of research is dialectics, the laws of which work in the form of worldview formulas. In school geographic education, the problem of perception formation is not clearly manifested and therefore is not realized. Problems begin to emerge at the interstage level. The worldview formula of dichotomy ceased to work in the form of the opposition sectoral geography regional geography, the interaction in this binary opposition was based on the principle of sectoral analysis regional synthesis. Mechanisms (energy production cycles) and forms of synthesis (naturalterritorial and territorialproduction complexes) have disappeared in the sections of the district geography. There was a loss of expediency of studying of regional geography. New forms of synthesis in the postSoviet period were not adopted by the Russian school and University geography. In the University course, which was aimed at understanding the dialectical knowledge of the school course and their development, it is impossible to reflect, as the basis of geographical knowledge of students formless. The possession of ideological formulas is the question of geographic reality. In the transition from level to level increases the independence of geographical thinking and the distance from stereotypes, heuristic potential increases due to the combination of formulas, which gives variability of reflection of geographical reality.


2017 ◽  
Vol 12 (1) ◽  
pp. 50-77
Author(s):  
Sarah Weiss

This article examines Rangda and her role as a chthonic and mythological figure in Bali, particularly the way in which Rangda’s identity has intertwined with that of the Hindu goddess Durga— slayer of buffalo demons and other creatures that cannot be bested by Shiva or other male Hindu gods. Images and stories about Durga in Bali are significantly different from those found in Hindu contexts in India. Although she retains the strong-willed independence and decision-making capabilities prominently associated with Durga in India, in Bali the goddess Durga is primarily associated with violent and negative attributes as well as looks and behaviours that are more usually associated with Kali in India. The reconstruction of Durga in Bali, in particular the integration of Durga with the figure of the witch Rangda, reflects the local importance of the dynamic relationship between good and bad, positive and negative forces in Bali. I suggest that Balinese representations of Rangda and Durga reveal a flux and transformation between good and evil, not simply one side of a balanced binary opposition. Transformation—here defined as the persistent movement between ritual purity and impurity—is a key element in the localization of the goddess Durga in Bali.


Author(s):  
Robin Fiddian

The chapter examines several works including ‘The East’, ‘A Thousand and One Nights’, and ‘Buddhism’, which are on subjects relating to the East, and finds conclusive evidence of a post-Orientalist optic in Borges’s writing at this point in his life. Japan inspires ‘The Stranger’ and ‘Nihon’, both included in The Limit and outstanding examples of Borges’s wit and craftsmanship. A comparison between ‘Nihon’ and ‘Story of the Warrior and the Captive Woman’ from an earlier collection illustrates Borges’s evolved approach to the binary opposition between civilization and barbarism, across the East–West divide. Two milongas are also studied in the context of the war in the South Atlantic (1982) and point to a disillusioned conclusion about Argentina 170 years on from formal independence in 1810.


Author(s):  
Sidsel Karlsen

This chapter aims to understand the phenomenon of leisure-time music activities from the perspective of musical agency. It explores how individuals’ and groups’ recreational practices involving music can be seen as a means for expanding their capacities for acting in the lived-in world. The exploration proceeds through theoretical and experiential accounts. It first draws on literature from general sociology, music sociology, and the sociology of music education in order to elaborate on the broader notion of agency, as well as the more field-specific concept of musical agency. It then explores various music-related agency modes through narrating the author’s own experiences of participating in, leading, and observing leisure-time music activities. The chapter aims to dissolve the binary opposition between recreational music production and music consumption. It argues that the two poles instead can be understood as inseparably intertwined venues for the constitution of agency, musical taste and music-related learning trajectories.


2008 ◽  
Vol 20 (3) ◽  
pp. 241-268
Author(s):  
HEDY LAW

AbstractIn 1779 Chabanon noted the potential danger inherent in gesture because it might produce instantaneous and harmful effects. This article examines how Rameau, Rousseau and Grétry incorporated putatively dangerous gestures into the pantomimes they wrote for their operas, and explains why these pantomimes matter at all. In Rameau's Pygmalion (1748), Rousseau's Le Devin du village (1752–3) and Grétry's Céphale et Procris (1773, 1775), pantomime was presented as a type of dance opposite to the conventional social dance. But the significance of this binary opposition changed drastically around 1750, in response to Rousseau's own moral philosophy developed most notably in the First Discourse (1750). Whereas the pantomimes in Rameau's Pygmalion dismiss peasants as uncultured, it is high culture that becomes the source of corruption in the pantomime of Rousseau's Le Devin du village, where uncultured peasants are praised for their morality. Grétry extended Rousseau's moral claim in the pantomime of Céphale et Procris by commending an uneducated girl who turns down sexual advances from a courtier. Central to these pantomimes are the ways in which musical syntax correlates with drama. Contrary to the predictable syntax in most social dances, these pantomimes bring to the surface syntactical anomalies that may be taken to represent moral licence: an unexpected pause, a jarring diminished-seventh chord, and a phrase in a minuet with odd-number bars communicate danger. Although social dances were still the backbone of most French operas, pantomime provided an experimental interface by which composers contested the meanings of expressive topoi; it thus emerged as a vehicle for progressive social thinking.


2021 ◽  
pp. 194277862199344
Author(s):  
Joseph Mensah ◽  
David Firang

That dialectics, as a mode of reasoning, is routinely used to explain the worlds of both nature and society per their inherent complexities, contradictions, and states of flux makes it quite amenable to robust theorizations of development. However, since many are those who see Africa(ns) in simplistic and wholly pessimistic terms, it is unsurprising that there is a conspicuous dearth of dialectical analysis of Africa’s development challenges and prospects. This paper examines Africa’s development from the standpoint of dialectics, showing how the key tenets and concepts of dialectics—including negation, sublation, the transformation of quantity to quality, the interpenetration of opposites, and the interchangeability of causes and effects—could help us understand the trajectory and dynamics of Africa’s development. The paper conceptualizes development as a dialectical process and, consequently, sees efforts in development discourse to set Africa (or any other part of the world, for that matter) in strict binary opposition to another region as unsustainable.


2017 ◽  
Vol 72 (1) ◽  
pp. 101-111
Author(s):  
Florian Mazel

Dominique Iogna-Prat’s latest book, Cité de Dieu, cité des hommes. L’Église et l’architecture de la société, 1200–1500, follows on both intellectually and chronologically from La Maison Dieu. Une histoire monumentale de l’Église au Moyen Âge (v. 800–v. 1200). It presents an essay on the emergence of the town as a symbolic and political figure of society (the “city of man”) between 1200 and 1700, and on the effects of this development on the Church, which had held this function before 1200. This feeds into an ambitious reflection on the origins of modernity, seeking to move beyond the impasse of political philosophy—too quick to ignore the medieval centuries and the Scholastic moment—and to relativize the effacement of the institutional Church from the Renaissance on. In so doing, it rejects the binary opposition between the Church and the state, proposes a new periodization of the “transition to modernity,” and underlines the importance of spatial issues (mainly in terms of representation). This last element inscribes the book in the current of French historiography that for more than a decade has sought to reintroduce the question of space at the heart of social and political history. Iogna-Prat’s stimulating demonstration nevertheless raises some questions, notably relating to the effects of the Protestant Reformation, the increasing power of states, and the process of “secularization.” Above all, it raises the issue of how a logic of the polarization of space was articulated with one of territorialization in the practices of government and the structuring of society—two logics that were promoted by the ecclesial institution even before states themselves.


Hypatia ◽  
2009 ◽  
Vol 24 (2) ◽  
pp. 54-76 ◽  
Author(s):  
Kelly Oliver

I challenge the age-old binary opposition between human and animal, not as philosophers sometimes do by claiming that humans are also animals, or that animals are capable of suffering or intelligence, but rather by questioning the very category of “the animal” itself. This category groups a nearly infinite variety of living beings into one concept measured in terms of humans—animals are those creatures that are not human. In addition, I argue that the binary opposition between human and animal is intimately linked to the binary opposition between man and woman. Furthermore, I suggest that thinking through animal differences or differences among various living creatures opens up the possibility of thinking beyond the dualist notion of sexual difference and enables thinking toward a multiplicity of sexual differences.


2020 ◽  
Vol 6 (1-2) ◽  
pp. 55-78
Author(s):  
Simon Morley

I look at the impact of Zen Buddhism on western painters during the 1950s and 1960s, focusing on the monochrome in particular, in order to create a historical context for the consideration of transcultural dialogue in relation to contemporary painting. I argue that a consideration of Zen can offer a ‘middle way’ between conceptions of the monochrome (and art in general) often hobbled by models of interpretation that function within a binary opposition between ‘literalist/sensory’ on the one hand, and ‘intellectual/non-sensory’ readings on the other.


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