Hearing Religious Music. The Subject-Object Relationship of the Listener and the Piece of Music in a Consumption Era

AbstractIn a concert hall, the attitude of the audience focusses on the formalistic aspects of music. In religious rituals, music is a means of leading the hearer to a spiritual experience. What happens when music, meant originally for a liturgical purpose, is played in a concert setting? Gadamer shows, with his conception of Verwandlung ins Gebilde, that an art work is never static, but carries a depth in itself, which is connected to an artistic ingenuity throughout centuries. In this ‘depth’ lies the connection to the listener, which is broader than a mere aesthetical one. On the other hand, music in itself has a strong ‘theatrical’ side, which can easily surpass its contemplative aspect in consumer culture. It appears that this aspect, in combination with the formalistic-aesthetic approach of modern museum culture, of which concert culture is a part, made the hearer become almost ‘deaf ’ to the religious content; because a concert practice focusses primarily on entertaining the hearer, s/he is not able to engage in the music as a source of spiritual edification of the soul. Nevertheless, Gadamer’s conception of play makes us be aware that there will always be new, unexpected ways in which the truth comes into being in the interaction of a piece of music and its hearer. In order to create such a reality, it is necessary to turn to new and renewing hearing practices, where the play between music and the hearer has a wider range of musical experience than the mere formalistic aspect.

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International Law and Colombian Constitutionalism: A Note on Monism

The American Journal of International Law ◽

10.2307/2192753 ◽

1942 ◽

Vol 36 (4) ◽

pp. 614-620

Author(s):

William Marion Gibson

Keyword(s):

Supreme Court ◽

International Law ◽

Subject Matter ◽

The Other ◽

Legal Philosophy ◽

State Practice ◽

The Subject ◽

National Constitution ◽

Relationship Of ◽

The Relationship

In explaining the nature of international law, each of the two major schools of thought draws upon legal philosophy and practice for evidence in support of its interpretation. It is not the purpose of this note to offer any conclusions or proofs as to the validity of the reasoning of one or the other of the two schools. It would require more than the subject-matter here considered to prove the “Monist” position, or to detract from that of the “Dualist.” However, inasmuch as state practice is one of the guides to the resolution of the debate on the nature of international law, it is hoped that an explanation of the attitude of the Colombian Supreme Court concerning the relationship of pacta to the national constitution and legislation of that state may merit mention.

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Qualia, (Private) Language and Experience

СИНЕЗА ◽

10.7251/sin2101039j ◽

2021 ◽

Vol 2 (1) ◽

Author(s):

Igor Janković

Keyword(s):

Personal Experience ◽

Subjective Experience ◽

The Other ◽

Final Conclusion ◽

Active Function ◽

Traditional Sense ◽

Ontological Sense ◽

Relationship Of ◽

Object Relationship

The purpose of this paper is to analyze the relationship between qualia and language. Author will begin with the explanation of the nature of qualia using the negative method (second and third chapter), which will reveal that qualia are neither ontological properties in a traditional sense, viewed as instances of subjective experience, nor that they possess any epistemological value as such. In the fourth chapter, qualia will be confronted with language on the grounds of experience which we understand as holistic. Experience as such is not differential, which means it does not contain subject-object relationship in an ontological sense. Afterwards, phenomenologically analyzed, experience will be shown in two modes: pre-personal and personal. Pre-personal experience as unreflective cannot produce a subject-object relationship and as such is a birthplace of qualia as a stimuli-response structure. On the other hand, the possibility of personal experience depends only on consciousness. Consciousness is an active function of experience which produces the subject-object relationship by objectifying the relations between itself and the other. Such objectification is only possible within the boundaries of language which is constituted as a relationship of meanings; which is to say that without meaning there is no object at all. The final conclusion of the paper refers to the bridge connection between qualia and language (pre-personal and personal) which is established by consciousness.

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Nietzsche en Deleuze: hacia una genealogía del pensamiento crítico

Theoría. Revista del Colegio de Filosofía ◽

10.22201/ffyl.16656415p.2000.10.251 ◽

2001 ◽

pp. 65-83

Author(s):

Diego Sánchez Meca

Keyword(s):

Personal Identity ◽

Eternal Return ◽

The Subject ◽

Relationship Of ◽

The Relationship ◽

Object Relationship

This article offers an innovative perspective from which Deleuze interprets Nietzsche’s thought and the relationship of this vision with the birth of Deleuze’s philosophy of difference. This philosophy incorporates Nietzschean topics as the genealogy of the Socratic reason, the Christian interpretation of suffering, teleology, and the substantially reactionary occidental thought. The notion of difference allows us to understand the concept of time as the result of a game between forces, and the idea of the eternal return as a notion incompatible with the subject-object relationship, personal identity, and the dialectical comprehension of history.

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MOVIMENTOS DE DANÇA E LITERATURA: SALOMÉ E A CABEÇA DE JOÃO BATISTA NO RELATO DE MARCOS [Enéias Farias Tavares (UFSM)] [Juliana de Abreu Werner T. (UFRGS)]

REPERTÓRIO ◽

10.9771/r.v0i15.5223 ◽

2010 ◽

pp. 176

Author(s):

Teatro & Dança Repertório

Keyword(s):

Literary Text ◽

Personal Accomplishment ◽

The Other ◽

Unique Form ◽

Religious Rituals ◽

Primitive Society ◽

History Of ◽

Ancient Civilizations ◽

Relationship Of ◽

The Relationship

<div>A dança perpassa a história de todas as civilizações antigas. Na cultura primitiva, ela estabelece uma forma de comunicação única entre um povo e suas tradições. Essa comunicação ocorre por meio de um vocabulário próprio de movimentos e gestos corporais que também farão parte dos rituais religiosos. No caso dos textos judaicos, a dança está associada a comemorações bélicas, à conquista militar, à realização pessoal e ao culto à divindade, além de exemplificar um aspecto do “ritual pagão” dos povos não-judaicos. Por sua vez, o episódio envolvendo a filha de Herodias, Salomé, registrado nos evangelhos de Mateus e Marcos, foi relido nos séculos posteriores figurando sua dança apenas em associação com a licenciosidade romana. O objetivo desse texto é analisar a relação dos textos velho-testamentários com a dança e opô-la ao relato de Marcos, ressaltando o modo peculiar com que o autor constrói sua narrativa. Nesse sentido, buscamos uma aproximação entre o texto literário bíblico e as práticas da dança no contexto judaico e romano.</div><div> </div><div><div> Dance passes through the history of all ancient civilizations. In the culture of primitive society, it provides a unique form of communication between people and their traditions. This communication occurs through a specific vocabulary of movements and body gestures which is also part of religious rituals. In the case of Jewish texts, the dance is associated with the celebration of war, military conquest, personal accomplishment and to worship their god, besides its "pagan worship" nature in non-Jewish cultures. On the other hand, the story of the dance of Salome, in Matthew and Mark, was reread in later centuries fi guring dance only in association with the Roman licentiousness. The aim of this paper is to analyze the relationship of old-testamentary texts with dance and oppose them to Mark's account, highlighting the peculiar way in which the author described the dance, the setting and characters of the story. In this sense, we seek an approximation between biblical literary text and the practice of dance in a Jewish and Roman context.</div></div>

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The Results of some Quantitative Experiments on the Serum Precipitation Reaction

Journal of Hygiene ◽

10.1017/s0022172400010688 ◽

1931 ◽

Vol 31 (1) ◽

pp. 56-83 ◽

Cited By ~ 12

Author(s):

G. L. Taylor

Keyword(s):

Horse Serum ◽

The Other ◽

Precipitation Reaction ◽

The Subject ◽

Relationship Of ◽

The Relationship

The work described in this paper is based, very largely, on the work of Dean and Webb (1926), and the methods used in the various experiments are similar to those described by them. The results are discussed in two parts. The first is concerned with the mixture of different specimens of anti-horse serum, and with the relationship of the antibody in one specimen to the antibody in another. The second part deals with the nature of the reaction between antigen and antibody in the serum precipitation reaction. The two parts are dependent on each other, and the subject of the second suggested itself whilst the work on the first was in progress. The order in which the work is described is mostly that in which it was done. Nevertheless, conclusions arrived at in one part are, in one or two cases, of importance in the consideration of the other part, and vice versa. A question as to the possibility of strengthening the ratio of an antiserum by the addition of another antiserum led to the earlier experiments.

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Wolność u Wojtyły i Tischnera

Horyzonty wolności ◽

10.15633/9788374388320.10 ◽

2019 ◽

pp. 103-114

Author(s):

Karol Tarnowski

Keyword(s):

The Other ◽

Pope John Paul Ii ◽

John Paul Ii ◽

The Future ◽

The Subject ◽

Relationship Of

Both for Karol Wojtyła, the future Pope John Paul II, and Józef Tischner, freedom is a key matter. However, freedom must be e x p e r i e n c e d ; it is not revealed in objective metaphysics or in science.For Wojtyła, it is an experience of the moral a c t : freedom is a condition and in-gredient of the moral act and responsibility for it. It enters into the composition of the essential structure of the person, which means “self-restraint,” or shaping oneself through free choices. Freedom has the power to create man through itself: referring to others in morality, I at the same time refer to myself, deciding who I will be. This existential weight of freedom – responsibility for oneself before others, God, and oneself – is the price of freedom which, let us add, is inevitable. Even the rejection of freedom or resignation from it is still an expression of freedom. For Wojtyła, freedom shapes man through an instinc-tive, completely not induced reference to the truth about values. However, in this reference and in acting the subject is dependent only on itself. The weight of the action, whose truth we decipher in our conscience, is what most impresses Wojtyła. The lack of a need for the concept of grace in this vision is striking. The subject is independent, autonomous, and thus responsible. With regards to this point, Wojtyła is close to Thomism and its respect for the innateness of creation.For Tischner, freedom is key and is also an innate value that is experienced. Its essence is above all freeing, liberating; thus Tischner does not hesitate to discern it in extra-moral phenomena such as dancing, which liberates beauty, and even extra-human ones, such as the beauty of an elk jumping across a brook. Beauty and good require freedom. However, the true liberation of freedom is opening oneself to the freedom of the other in encoun-ter, as thanks to this I can enter into a relationship of love and fidelity; I can s a c r i f i c e myself and through this fulfill the highest act of freedom, an act that is not induced by pre-established responsibility for the other, as in Levinas’ philosophy. Although it is not induced, this act assumes in an essential way the relationality of the subject and at the same time its finiteness.

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The Byzantines in Medieval Arabic Poetry: Abu Firas’ "Al-Rumiyyat" and the Poetic Responses of al-Qaffal and Ibn Hazm to Nicephore Phocas’ "Al-Qasida al-Arminiyya al-Malʿuna" (The Armenian Cursed Ode)

BYZANTINA SYMMEIKTA ◽

10.12681/byzsym.934 ◽

2009 ◽

Vol 19 ◽

pp. 35 ◽

Cited By ~ 2

Author(s):

Nizar F. HERMES

Keyword(s):

Postcolonial Studies ◽

The Other ◽

Edward Said ◽

Font Size ◽

Arabic Poetry ◽

The Subject ◽

Object Relationship ◽

Ibn Hazm

Up until the Crusades, it was al-Rūm who were universally seen by Arab writers and Arab poets in particular as the Other par excellence. Nowhere is this more conspicuous than in the sub-genre of Al-Rūmiyyat (poems about the Byzantines), namely as found in the Rūmiyyat of Abu Firas al-Hamdani(d.968), and in the poetic responses of al-Qaffal(d. 946) and Ibn Hazm(d. 1064) to what was described by several medieval Muslim chronicles as Al-Qasida al-Arminiyya al-Malʿuna (The Armenian Cursed Ode). By exploring the forgotten views of the Byzantines in medieval Arabic poetry, this article purports to demonstrate that contrary to the impression left after reading Edward Said’s groundbreaking Orientalism: Western Conceptions of the Orient (1978) and other postcolonial studies, Orientals have not existed solely to be ‘orientalized’. Perhaps even before this came to be so, they too had ‘occidentalized’ their Euro-Christian Other(s) in a way that mirrored in reverse the subject/object relationship described as Orientalism. <h1 style="margin: 0in 0in 0pt 0.5in; direction: ltr; unicode-bidi: embed; text-align: center" align="center"></h1><h1 style="margin: 0in 0in 0pt 0.5in; direction: ltr; unicode-bidi: embed; text-align: center" align="center"></h1>

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Relationship of Temple Infrastructure with Devotees’ Spiritual Experience with Special Reference to Arulmigu Subramanya Swamy Temple, Kundrathur, Chennai

International Journal of Recent Technology and Engineering - 2 ◽

10.35940/ijrte.d8365.118419 ◽

2019 ◽

Vol 8 (4) ◽

pp. 5697-5701

Keyword(s):

Focus Group Interview ◽

Simple Random Sampling ◽

Literature Survey ◽

Spiritual Experience ◽

Primary Data ◽

Infinite Population ◽

The Subject ◽

Relationship Of ◽

The Relationship ◽

Test Correlation

Spiritual Marketing Is The Ability To Articulate & Convey The Authentic Beliefs Around A Service, Product Or Brand Transparently, Consciously And With The End Users Benefit In Mind. This Study Is Related To Spiritual Marketing And Trying To Find Out The Relationship Of Temple Infrastructure With Devotees’ Spiritual Experience Who Does Darshan At Arulmigu Subramanya Swamy Temple, Kundrathur, Chennai. As The Researches Are Very Primitive In The Area Of Spiritual Marketing, The Variables Were Identified Through Literature Survey And By Conducting A Focus Group Interview With The Subject Experts, Temple Priests, Hindu Religious And Charitable Endowment Department Officials And Few Devotees. The Questionnaire Was Formulated And Pilot Study Was Conducted Using 39 Samples. Then Reliability Test Was Done Using Cronbach’s Alpha. Primary Data Was Collected From The Devotees Who Does Darshan At Arulmigu Subramanya Swamy Temple Through Simple Random Sampling For Infinite Population. Using Cochran’s Formula For Infinite Population, The Sample Size Was Determined As 384. The Primary Data Was Collected And Analysed Using Various Tests Such As Independent Sample T Test, Correlation, And Anova. Finally, Through This Research It Was Identified That Temple Infrastructure Is Not Related To The Devotees’ Overall Spiritual Experience.

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Art, Mortality, and the Drama of Subjective Responses in “A Toccata of Galuppi's”

Browning Institute Studies ◽

10.1017/s0092472500001899 ◽

1987 ◽

Vol 15 ◽

pp. 131-136 ◽

Cited By ~ 1

Author(s):

Robert C. Schweik

Keyword(s):

The Other ◽

Major Theme ◽

Human Mortality ◽

Subjective Responses ◽

Limited Life ◽

The Subject ◽

Points Of View ◽

Human Failure ◽

Relationship Of ◽

The Relationship

Exegi monumentum aere perennius.… non omnis moriar. From Horace onward, the relationship of art to human mortality has been a major theme in literature – and one which obviously interested Browning, if we may judge from some striking variations he worked on it. In “Cleon” and “Abt Vogler,” for example, his speakers address the subject from very different points of view: Cleon, the pagan, argues that the fact his art will survive after his death cannot in any meaningful way confer immortality on him and that, as an artist, he even more than others is painfully aware of his own limited life; Abt Vogler, on the other hand, confident of the changelessness of God's good, sees in his art a promise that both he and his improvisation will endure. Given Browning's penchant for pushing ideas to extremes and turning them in unusual directions, it is not surprising that he would treat the topic in other less predictable ways – as he did, for example, by making the inert changelessness of works of art in “The Statue and the Bust” comment ironically on human failure to act, or by endowing the worldly and sensuous Bishop at St. Praxed's with an appropriately literal faith in the kind of immortality a suitably artful tomb would confer upon him. It is not surprising, then, that similar topics would appear in “A Toccata of Galuppi's.”

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Społeczna monada

Etyka ◽

10.14394/etyka.414 ◽

2003 ◽

Vol 36 ◽

pp. 107-113

Author(s):

Barbara Skarga

Keyword(s):

Social Exclusion ◽

The Other ◽

The Social ◽

The World ◽

The Status ◽

The Subject ◽

Relationship Of ◽

The Relationship

The subject of the article is the relationship of the human entity (monad) to other entities and to the world as a whole. The author discusses the problem within the ontological, political and moral contexts. She is interested in the status of the monad as an isolated being, separating itself from the other and in the conditions necessary for its integration with others. The author turns particular attention to a “social monad” i.e. a set of beings locked in their collective solitude due to the rejection of anything foreign. “The social monad” constitutes a category that makes xenophobic attitudes and causes of social exclusion susceptible to analysis.

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