Elevated Love: Correggio and Michelangelo’s Depictions of The Rape of Ganymede

Author(s):  
Yvonne Li

Chronicling the lives of the pagan Gods, Metamorphoses was essentially a compilation of stories based on Greek mythology. As the title suggests, the primary theme throughout the work was that of change and evolution. Suggesting that the process was naturally occurring, the stories also sent the message that in spite of any physical transformation, the soul or spirit would remain fundamentally the same. In short, the world was in constant flux but the soul was not. Although this idea ran throughout the epic poem, Ovid’s story was richly layered and comprised of many other aspects, with various themes continuing throughout the book. One reoccurring theme was that of unrequited love, which often involved one character in aggressive pursuit. Jove, otherwise known as Jupiter in Roman mythology, was the supreme God of the Heavens and though he was married to Juno, he often lusted after the most beautiful of mortals in the earthly realm. This presentation proposes that while Ovid’s Metamorphoses provided a starting point for artists, these Ovidian stories were open to interpretation (and reinterpretation). Similar to religious imagery, which was most dominant at the time, they were constantly adapted in art. Examining two different portrayals of the Rape of Ganymede, one by Correggio and the other by Michelangelo demonstrates how Metamorphoses, as the title implies, was able to continually evolve and remain relevant to the changing social values.

Author(s):  
Edyta Nieduziak

This article deals with the issues of creativity of people with disabilities and their social values. The starting point is the category of Another as saturated with pejorative meanings – in a social but positive context in the study of creativity. The combination of these contradictory approaches is reflected in the art brut, represented by artists with mental incompetence. Their creativity dictated by internal compulsion is presented as the work of marginalized people. The social context, as well as the type of disability that determines the way in which this art is treated: from the rejection of, for example, the early time of Nikifor's works, to the complete recognition of, for example, F. Kahlo's painting. The basic question, however, comes down to the question of the value of this art for man. Referring to the philosophy of E. Levinas, the author seeks to show that despite the assumption of the unknowability of another human being, the greatest value of the Other art is the ability to experience, to see though a fragment of the world of artists determined by the disability.


2021 ◽  
Vol 2 (1) ◽  
Author(s):  
Roseane Santos Mesquita ◽  
Késia Dos Anjos Rocha

The present text bets on the power of reflections on a pedagogy guided by cosmoperception. It is a collective call for the enchanted ways of perceiving and relating to the other. “Ọrọ, nwa, ẹkọ”, the talk, the look, the education, insurgent forces that grow in the cracks, just like moss, alive, reborn. That is the way we think about education, as a living practice, turned to freedom. Freedom understood as a force that enables us to question certain hegemonic truths entrenched in our ways of being, thinking and producing knowledge. In dialogue with the criticisms on the decolonial thought and by authors and authoresses who are putting themselves into thinking about an epistemology from a diasporic place, from the edges of the world, we will try to problematize the effects of the epistemic erasures promoted by the colonial processes and how that has affected our educative practices. The look at the educational experience that happens in the sacred territory of candomblé, will be our starting point to think about politically and poetically transformative educational practices.


Author(s):  
Christina Howells

Sartre was a philosopher of paradox: an existentialist who attempted a reconciliation with Marxism, a theorist of freedom who explored the notion of predestination. From the mid-1930s to the late-1940s, Sartre was in his ‘classical’ period. He explored the history of theories of imagination leading up to that of Husserl, and developed his own phenomenological account of imagination as the key to the freedom of consciousness. He analysed human emotions, arguing that emotion is a freely chosen mode of relationship to the outside world. In his major philosophical work, L’Être et le Néant(Being and Nothingness) (1943a), Sartre distinguished between consciousness and all other beings: consciousness is always at least tacitly conscious of itself, hence it is essentially ‘for itself’ (pour-soi) – free, mobile and spontaneous. Everything else, lacking this self-consciousness, is just what it is ‘in-itself’ (en-soi); it is ‘solid’ and lacks freedom. Consciousness is always engaged in the world of which it is conscious, and in relationships with other consciousnesses. These relationships are conflictual: they involve a battle to maintain the position of subject and to make the other into an object. This battle is inescapable. Although Sartre was indeed a philosopher of freedom, his conception of freedom is often misunderstood. Already in Being and Nothingness human freedom operates against a background of facticity and situation. My facticity is all the facts about myself which cannot be changed – my age, sex, class of origin, race and so on; my situation may be modified, but it still constitutes the starting point for change and roots consciousness firmly in the world. Freedom is not idealized by Sartre; it is always within a given set of circumstances, after a particular past, and against the expectations of both myself and others that I make my free choices. My personal history conditions the range of my options. From the 1950s onwards Sartre became increasingly politicized and was drawn to attempt a reconciliation between existentialism and Marxism. This was the aim of the Critique de la raison dialectique (Critique of Dialectical Reason) (1960) which recognized more fully than before the effect of historical and material conditions on individual and collective choice. An attempt to explore this interplay in action underlies both his biography of Flaubert and his own autobiography.


2018 ◽  
Vol 18 (4) ◽  
pp. 389-409 ◽  
Author(s):  
Kristina Grange ◽  
Michael Gunder

A competitive urbanisation discourse is dominating the world. So much so that, following Lefevbre’s later work, Brenner and Schmid, among others, have recently re-invigorated the term ‘planetary urbanisation’ to promote a new epistemology of the urban. This is an epistemology which re-conceptualises the world as constituted by an extended urban fabric that lacks global exteriority – all the world is now to be perceived as a part of a global condensed, extended or differential urbanisation. But this also begs the question: what of the other non-urban-dwelling population who inhabit the 97% of the landmass that currently is not developed as urban land? The article begins by considering contemporary debates about planetary urbanisation. Having introduced arguments of equality developed by the philosophy of Rancière, it then considers planetary urbanisation from the perspective of equity. The article argues that we currently are witnessing an urban domination of the planet that not only fails in recognising the non-urban outside, but perhaps more importantly, increasingly is creating ‘geographies of despair’. It concludes by arguing for planning theories that take rubrics other than just that of the urban as their starting point, in order to contribute to opening up both urban and non-urban places as potential stages where disruptive politics, including those pertinent to planning, may be both played out and appropriately understood.


Pragmatics ◽  
2010 ◽  
Vol 20 (1) ◽  
pp. 109-128 ◽  
Author(s):  
Misumi Sadler

The present study examines two commonly-used Japanese verbs of cognition, WAKARU and SHIRU, in naturally occurring conversation, and demonstrates that these verbs are expressions of position and attitude that are relevant both to individual speakers (i.e., subjective uses) and to relational activities among participants (i.e., intersubjective uses). My naturally occurring conversation data supports Lee (2006) that there seems to be a general principle that speakers’ lexical choices are governed by information type, but the link between speakers’ lexical choices and information type is not so absolute but fluid. In fact, while 24% of my data are those where only WAKARU is expected to be used or only SHIRU is expected to be used, 74% are those in which both WAKARU and SHIRU are possible regardless of information type. A closer analysis of such ‘fluid’ examples suggests that speakers choose one expression over another to express their personal attitudes and emotions toward the content of information and toward the other conversation participants. More specifically, their choice for WAKARU manifests such features as experiencer perspective and speaker empathy, and in contrast, their choice for SHIRU is characterized as observer perspective. The study is firmly in keeping with a usage-based perspective on language (e.g., Barlow and Kemmer 2000; Bybee 2006), which takes as its starting point the idea that language use shapes language form and meaning, and offers new insights into the interactional and performative nature of language by addressing the two commonly used verbs of cognition in Japanese conversation from a viewpoint of discourse pragmatics.


Author(s):  
Haydar Badawi Sadig ◽  
Catalina Petcu

Al Jazeera’s motto, ‘The opinion and the other opinion’, is the natural starting point for a review of its mission to widen the boundaries of public conversation in the Arab world and the world at large. All responsible mass media have a similar motto or goal: to represent and discover the many voices that comprise one’s community, to provide a place and context for the expression of opinion, and to lead in the granting of mutual respect. The world-regarded Social Responsibility Theory of the press holds this goal as its core. Any conversation about media mission and vision includes the metaphor: voice of the voiceless. What range of voices does Al Jazeera broadcast as duty, privilege, for purposes of peace? What voices would Al Jazeera never cover, and why? How does Al Jazeera keep itself accountable to the ‘mission of voice’ as it negotiates the challenging political, religious and developmental ecology of the Middle East? Finally, what can Al Jazeera teach other media companies and constituencies as it continues to grow and articulate its own mission? The importance of the voice is pertinent in the argument that recovering voice challenges the dominant neoliberal politics opposed to Al Jazeera’s contra flow.


2021 ◽  
Vol 52 (1) ◽  
pp. 59-68
Author(s):  
Boro Bronza

Arrival of Doctor Gerard van Swieten in Vienna, in 1745, as new personal physician of the Holy Roman Empress Maria Theresa, was starting point of a huge wave of transformation in the scope of Austrian medicine. Scientific and methodological experience which doctor from Leiden brought in Habsburg capital was so overwhelming that whole structure of medical science was shattered and reconstructed in a much more efficient way. Impact of Van Swieten was a splendid example of dominance of scientific method in the Netherlands, where modern European science gained more ground than anywhere else during the classical era of baroque, throughout the 17th and first half of the 18th century. On the other hand, internal reforms and transformation of Austria, from the mid-18th century, helped a lot in the process of successful reception of new structural ideas. Through this kind of merging, inside of only several decades, Vienna managed to grow into one of leading centres of medical science in Europe and the world.


2009 ◽  
Vol 08 (04) ◽  
pp. E
Author(s):  
Yuri Castelfranchi

In a brief text written in 1990, Gilles Deleuze took his friend Michel Foucault’s work as a starting point and spoke of new forces at work in society. The great systems masterfully described by Foucault as being related to “discipline” (family, factory, psychiatric hospital, prison, school), were all going through a crisis. On the other hand, the reforms  advocated by ministers throughout the world (labour, welfare, education and health reforms) were nothing but ways to protract their anguish. Deleuze named “control society” the emerging configuration.


Itinerario ◽  
1991 ◽  
Vol 15 (1) ◽  
pp. 37-50 ◽  
Author(s):  
J.C. Heesterman

I should preface this paper with a cautionary note. It is not intended to parade as a full-fledged scholarly paper bringing new or little known facts. Nor does it aim at novel theories or interpretations. It does not even have its roots in the fascinating details and problems of Luso-Indian history per se. It only wants to propose a somewhat different, although not overly novel, perspective. This perspective is – not surprisingly – an indological one. My starting point is my concern with India's traditions of empire and imperial expansion. Given this concern, it seems quite logical to turn to the Portuguese as well as to the Dutch experience of and tangles with the tradition and practice of empire they obtained in the world of the Indian Ocean, where the subcontinent has always occupied a predominant position. The exercise is the more interesting since the Portuguese, and after them the Dutch, were each in their own way empire builders in their own right. They had to react to the imperial configurations that were coming about at the time of the Portuguese appearance in the Indian waters and that were being consolidated when the Portuguese were followed by their Dutch rivals. The experience and the reactions of both the Dutch and the Portuguese have something to tell us about India, as well as the other way around.


2015 ◽  
Vol 16 (1) ◽  
pp. 17-28
Author(s):  
Enrique Gutiérrez Rubio

AbstractThe starting point for this study is that (the majority of) conventional figurative units (CFUs) are conceptual in nature and that they somehow record and preserve the knowledge and even worldview of diverse cultures. The aim of this paper is to take a first step towards answering the question whether it is true not only that phraseology preserves the way a given culture understands the world (or understood it in the past), but if it works the other way round, i.e. if people using/knowing CFUs involving stereotypes - in this case, Czech idioms and collocations regarding nations and ethnic groups - tend to extend these stereotypes and attitudes beyond the linguistic sphere. For this purpose a survey questionnaire was created, by means of which the stereotypes underlying a varied sample of 13 Czech CFUs were related to the prejudices of the respondents


Sign in / Sign up

Export Citation Format

Share Document