scholarly journals Privacy as an Alterity Problem Dimension: Analysis of Ten Journalism Dictionaries

2017 ◽  
Vol 13 (2) ◽  
pp. 90
Author(s):  
Rogério Christofoletti
Keyword(s):  
The Other ◽  
Social Nature ◽  
Dimension Analysis ◽  
The Social ◽  
Problem Dimension ◽  
The Face ◽  
The Subject ◽  
Source Of Information

The social nature of journalism forces this activity to take place only in the face of alterity and from it. To narrate the facts, the journalist resorts to the Other - as a source of information - and the product of this work is destined to another Other, the audience. Information publicity and privacy regimes are related to alterity in journalism. Privacy is an individual right that can constrain a collective right, for example. To deepen the debate, this article identifies how privacy presents itself in the academic bibliography and ten area dictionaries over five decades. The results point to rarity, outdatedness and insufficiency in the treatment of the subject in journalism.A natureza social do jornalismo obriga esta atividade a se efetivar apenas diante da alteridade e a partir dela. Para narrar os fatos, o jornalista recorre ao Outro - como fonte de informação - e o produto desse trabalho se destina a um outro Outro, a audiência. Regimes de privacidade e publicidade das informações relacionam-se à alteridade no jornalismo. A privacidade é um direito individual que pode constranger um direito coletivo, por exemplo. Para aprofundar o debate, este artigo identifica como a privacidade se apresenta na bibliografia acadêmica e em dez dicionários da área ao longo de cinco décadas. Os resultados apontam para raridade, desatualização e insuficiência no tratamento do tema no jornalismo.El periodismo sólo se realiza en la otredad y a partir de ella. Para narrar los hechos, los periodistas buscan el otro - como fuentes de información - y el resultado de este trabajo es un otro Otro, la audiencia. Las políticas de privacidad e publicidad de las informaciones refuerzan la otredad en el periodismo. La privacidad es un derecho individual que puede desconcertar un derecho colectivo. Para una mayor discusión, este artículo identifica como la privacidad se presenta en diez diccionarios de la área en cinco décadas. Los resultados indican tratamiento raro, obsoleto e insuficiente acerca de la privacidad en el periodismo.

scholarly journals THE PROBLEM OF SOCIALITY IN GERMAN CLASSICAL PHILOSOPHY: BETWEEN FREEDOM AND NECESSITY

2021 ◽  
Vol 2 (46) ◽  
pp. 57
Author(s):  
O. Yatsenko
Keyword(s):  
Historical Memory ◽  
Philosophical Concept ◽  
Social Nature ◽  
The Social ◽  
The Face ◽  
Individual Consciousness ◽  
The Subject ◽  
Classical Philosophy ◽  
Transcendental Apperception ◽  
Communicative Space

The article argues that the contradiction between mathematical necessity and the philosophical concept of freedom becomes a real road stone of idealist philosophy. Based on the inherent German classical philosophy of the absolutization of the subject, extends to the internalization of universal concepts of culture as the social nature of reason and rationality. It is proved the understanding of culture as an explication of activity, which based on ethical and axiological norms, and is consolidated in a single human community. The author argues that in the dialectic of the abstract and the concrete, the essence and the existing beginning of life is completed in the forms of thinking, and this is specifically the human, cultural way of being. That is, the personification of culture in the face of the subject is a process of forming a culture of personal thinking, and universal heritage (historical memory) in the communicative space of society is extrapolated to individual consciousness, which in turn becomes the driving force of the cultural process.Key words: culture, sociality, freedom, necessity, subjectivity, thinking, transcendental apperception.

Emmanuel Levinas: Um estudo sobre a ética da alteridade

2020 ◽  
Author(s):  
Abimael Francisco do Nascimento
Keyword(s):  
Emmanuel Levinas ◽  
Transcendental Philosophy ◽  
The Other ◽  
New Thought ◽  
Philosophical Criticism ◽  
The Face ◽  
The Subject ◽  
Theoretical Foundations ◽  
First Philosophy

The general objective of this study is to analyze the postulate of the ethics of otherness as the first philosophy, presented by Emmanuel Levinas. It is a proposal that runs through Levinas' thinking from his theoretical foundations, to his philosophical criticism. Levinas' thought presents itself as a new thought, as a critique of ontology and transcendental philosophy. For him, the concern with knowledge and with being made the other to be forgotten, placing the other in totality. Levinas proposes the ethics of otherness as sensitivity to the other. The subject says here I am, making myself responsible for the other in an infinite way, in a transcendence without return to myself, becoming hostage to the other, as an irrefutable responsibility. The idea of the infinite, present in the face of the other, points to a responsibility whoever more assumes himself, the more one is responsible, until the substitution by other.

scholarly journals The Law Challenged and the Critique of Identity with Emmanuel Levinas

2021 ◽  
Author(s):  
Susan Petrilli
Keyword(s):  
Human Rights ◽  
Emmanuel Levinas ◽  
Object Relation ◽  
Legal Order ◽  
The Other ◽  
Ethical Orientation ◽  
New Humanism ◽  
Present Essay ◽  
The Face ◽  
The Subject

AbstractIdentity as traditionally conceived in mainstream Western thought is focused on theory, representation, knowledge, subjectivity and is centrally important in the works of Emmanuel Levinas. His critique of Western culture and corresponding notion of identity at its foundations typically raises the question of the other. Alterity in Levinas indicates existence of something on its own account, in itself independently of the subject’s will or consciousness. The objectivity of alterity tells of the impossible evasion of signs from their destiny, which is the other. The implications involved in reading the signs of the other have contributed to reorienting semiotics in the direction of semioethics. In Levinas, the I-other relation is not reducible to abstract cognitive terms, to intellectual synthesis, to the subject-object relation, but rather tells of involvement among singularities whose distinctive feature is alterity, absolute alterity. Humanism of the other is a pivotal concept in Levinas overturning the sense of Western reason. It asserts human duties over human rights. Humanism of alterity privileges encounter with the other, responsibility for the other, over tendencies of the centripetal and egocentric orders that instead exclude the other. Responsibility allows for neither rest nor peace. The “properly human” is given in the capacity for absolute otherness, unlimited responsibility, dialogical intercorporeity among differences non-indifferent to each other, it tells of the condition of vulnerability before the other, exposition to the other. The State and its laws limit responsibility for the other. Levinas signals an essential contradiction between the primordial ethical orientation and the legal order. Justice involves comparing incomparables, comparison among singularities outside identity. Consequently, justice places limitations on responsibility, on unlimited responsibility which at the same time it presupposes as its very condition of possibility. The present essay is structured around the following themes: (1) Premiss; (2) Justice, uniqueness, and love; (3) Sign and language; (4) Dialogue and alterity; (5) Semiotic materiality; (6) Globalization and the trap of identity; (7) Human rights and rights of the other: for a new humanism; (8) Ethics; (9) The World; (10) Outside the subject; (11) Responsibility and Substitution; (12) The face; (13) Fear of the other; (14) Alterity and justice; (15) Justice and proximity; (16) Literary writing; (17) Unjust justice; (18) Caring for the other.

scholarly journals The Face at the End of the Road

2012 ◽  
Vol 16 (2) ◽  
pp. 149-164
Author(s):  
Tess Moeke-Maxwell
Keyword(s):  
New Zealand ◽  
Social Construction ◽  
The Other ◽  
Binary Opposition ◽  
The Road ◽  
Aotearoa New Zealand ◽  
The Social ◽  
Health Practitioners ◽  
The Face ◽  
Phd Thesis

In the bicultural context of Aotearoa New Zealand, Māori (people of the land) and Tauiwi (the other tribe, i.e. Pākehā and other non-indigenous New Zealanders), continue to be represented in binary opposition to each other. This has real consequences for the way in which health practitioners think about and respond to Māori. Reflecting on ideas explored in my PhD thesis, I suggest that Māori identity is much more complex than popular representations of Māori subjectivity allow. In this article I offer an alternative narrative on the social construction of Māori identity by contesting the idea of a singular, quintessential subjectivity by uncovering the other face/s subjugated beneath biculturalism’s preferred subjects. Waitara Mai i te horopaki iwirua o Aotearoa, arā te Māori (tangata whenua) me Tauiwi (iwi kē, arā Pākehā me ētahi atu iwi ehara nō Niu Tīreni), e mau tonu ana te here mauwehe rāua ki a rāua anō. Ko te mutunga mai o tēnei ko te momo whakaarohanga, momo titiro hoki a ngā kaimahi hauora ki te Māori. Kia hoki ake ki ngā ariā i whakaarahia ake i roto i taku tuhinga kairangi. E whakapae ana au he uaua ake te tuakiri Māori ki ngā horopaki tauirahia mai ai e te marautanga Māori. I konei ka whakatauhia he kōrero kē whakapā atu ki te waihangatanga o te tuakiri Māori, tuatahi; ko te whakahē i te ariā takitahi, marautanga pūmau mā te hurahanga ake i tērā āhua e pēhia nei ki raro iho i te whainga marau iwiruatanga. Tuarua, mai i tēnei o taku tuhinga rangahau e titiro nei ki ngā wawata ahurei a te Māori noho nei i raro i te māuiuitanga whakapoto koiora, ka tohu au ki te rerekētanga i waenga, i roto hoki o ngā Māori homai kōrero, ā, ka whakahāngaia te titiro ki te momo whakatau āwhina a te hauora ā-motu i te hunga whai oranga.

scholarly journals Misreading and re-reading: interpretation in comparative religion

1999 ◽  
Vol 17 (1) ◽  
pp. 87-98
Author(s):  
René Gothóni
Keyword(s):  
Subject Matter ◽  
The Other ◽  
Personal Beliefs ◽  
The Social ◽  
Marco Polo ◽  
The Subject ◽  
Holistic Conception ◽  
Sinhalese Buddhism ◽  
The Buddha ◽  
Christian Discourse

Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.

Shamanism and the social nature of cumulative culture

2018 ◽  
Vol 41 ◽  
Author(s):  
Mark Nielsen ◽  
Ronald Fischer ◽  
Yoshihisa Kashima
Keyword(s):  
Human Behaviour ◽  
The Other ◽  
Evolution Theory ◽  
Cumulative Culture ◽  
Complex Interplay ◽  
Social Nature ◽  
The Social ◽  
Cognitive Motivations

AbstractOur species-unique capacity for cumulative culture relies on a complex interplay between social and cognitive motivations. Attempting to understand much of human behaviour will be incomplete if one of these motivations is the focus at the expense of the other. Anchored in gene-culture co-evolution theory, we stake a claim for the importance of social drivers in determining why shamans exist.

scholarly journals Het gezicht van de oorlog – het gezicht van de Ander: epifanie van het gelaat in Die son struikel van Dolf van Niekerk

Literator ◽  
2003 ◽  
Vol 24 (2) ◽  
pp. 59-82
Author(s):  
J. Koch
Keyword(s):  
The Other ◽  
The Novel ◽  
Literary Adaptation ◽  
The Face ◽  
Il Y A ◽  
War Experiences ◽  
The Subject ◽  
To Come ◽  
War Experience ◽  
Interpretative Framework

The face of war – the face of the Other: Epiphany of the visage in Die son struikel by Dolf van Niekerk Traumatic war experiences are crucial in shaping the identity of Diederik Versveld, the main character in Dolf van Niekerk’s Die son struikel (The sun stumbles). In this article I want to explore the war experience that the protagonist has to deal with, its literary adaptation, and the construction of the protagonist’s identity. I indicate that the three stages of Diederik’s development are closely connected to the concrete philosophic contents of the novel. The thought of Emmanuel Lévinas serves as my interpretative framework. Central to Diederik Versveld’s experience of war is the reduction of the subject to merely and impersonally existing, to il y a (“there is”). In my opion Lévinian concepts are useful in outlining the route to a better understanding of the protagonist’s experience of the war. In analysing the processing of the trauma of war Lévinas’ notion of the epiphany of the face of the Other can be helpful. The encounter with the Other in the faces of other people plays a crucial role in Diederik’s attempt to come to terms with his experiences of war and death. In Totalité et Infini (Lévinas, 1961:188) the French philosopher wrote: “The epiphany of the face unlocks humanity”.

scholarly journals El sacrificio animal en la literatura mexicana: cuatro ejemplos

2020 ◽  
Vol 31 (2) ◽  
pp. 139-165
Author(s):  
Francisco Javier Hernández Quezada
Keyword(s):  
Rites Of Passage ◽  
The Other ◽  
Animal Sacrifice ◽  
Physical Suffering ◽  
The Social ◽  
Juan Jose Arreola ◽  
Clifford Geertz ◽  
The Subject ◽  
Broad Approach

In this article we take a general look at four Mexican authors who have tackled the subject of animal sacrifice: Ramón Rubín, Juan José Arreola, Héctor Aguilar Camín and Alberto Chimal. Our broad approach is that one way or the other harmful and disadvantageous situations are expressed for the non-human entity, considering the social implications of the role which has been assigned to it across time, be it in the symbolic act or in today’s production logic. Departing from such Derridean considerations about the existing relationship between humans and fauna, it is evident that in the works of the authors analyzed, the topic or use of animals presents the material reach of their sacrifice, especially when the matter of the literary representation of pain or physical suffering comes into play. It is relevant at the same time to affirm that in this work we consider the reflections of several authors who, from a philosophic or anthropologic perspective, have delved into the fundamental aspects of the sacrificial act, pointing out the evocative role of the animal, rightly conceived as an important cultural event, wherein are manifested transcendental ceremonies (René Girard) or the rites of passage which strengthen the group’s ties (Clifford Geertz).

On the Meaning of “Sovietology”

1998 ◽  
Vol 31 (1) ◽  
pp. 17-27 ◽  
Author(s):  
Aryeh L. Unger
Keyword(s):  
Social Sciences ◽  
Soviet Union ◽  
The Other ◽  
Disciplinary Identity ◽  
The Soviet Union ◽  
The Social ◽  
Common Area ◽  
Critical Scrutiny ◽  
The Subject ◽  
Western Scholarship

The article attempts to explicate the meaning of “Sovietology.” It traces the origins of the term and discusses the uses to which it has been put in the scholarly literature. Two different meanings have been attached to the term. One reflects the understanding of Sovietology as the study of Soviet politics; the other views it as a “basket” of several, variously specified, disciplines in the social sciences and—less often—the humanities, distinguished by a common area orientation. The resultant ambiguity has blurred Sovietology's disciplinary identity. Now that the record of Western scholarship on the Soviet Union has become the subject of critical scrutiny and debate, it is especially important that the meaning of “Sovietology” be clearly stipulated.

scholarly journals New Legal Realism, Empiricism, and Scientism: The Relative Objectivity of Law and Social Science

2015 ◽  
Vol 28 (2) ◽  
pp. 231-254 ◽  
Author(s):  
ANDREW LANG
Keyword(s):  
The Other ◽  
Empirical Knowledge ◽  
Legal Realism ◽  
The Social ◽  
Complicated Form ◽  
The World ◽  
The Face ◽  
Late Twentieth ◽  
Historical Accounts ◽  
Late Twentieth Century

AbstractIn this article, I suggest that one of the central characteristics of New Legal Realism is the productive tension between empiricist and pragmatist theories of knowledge which lies at its core. On one side, new realist work in its empiricist posture seeks to use empirical knowledge of the world as the basis on which to design, interpret, apply, and criticize the law. On the other, in its pragmatist moments, it explicitly draws attention to the social and political contingency of any claims to empirical knowledge of the world, including its own. As a consequence, it is distinctive of much scholarship in the New Legal Realist vein that it continually enacts creative syntheses of different philosophies of truth in an attempt to be, in Shaffer's words, ‘positivist . . . interpretivist, and legal realist all at once’. The first part of this article draws on existing historical accounts of legal realism briefly to trace the problematic and ambiguous place of scientism in the legal realist tradition. Then, in the second and more important part of the article, I argue that the ambivalence of the legal realists’ vision has left us, in certain contexts, with a complicated form of mixed legal-scientific governance which has proved remarkably and surprisingly resilient in the face of late twentieth century critiques of scientific objectivity. This may be one of the most enduring legacies of the ‘old’ legal realists for those today who work in the New Legal Realist vein.

Sign in / Sign up

Export Citation Format

Share Document