scholarly journals Music as Synergy and Non-Classical Model of Man

2020 ◽  
Vol 17 (1) ◽  
pp. 4-15
Author(s):  
Lyudmila M. Gribanova
Keyword(s):  
Classical Model ◽  
Point Of View ◽  
Philosophical Tradition ◽  
Philosophy Of Music ◽  
Philosophical Concept ◽  
Synergistic Approach ◽  
European Philosophy ◽  
Specific Concept ◽  
Self Transcendence ◽  
The One

The article explores the phenomenon of music from the viewpoint of Man. In the philosophy of music, the connection with man is getting relevant, replacing the positivism, as well as the speculatism, common to music theories in the past, when formal logical methods were used.The article focuses on the connection between man’s personal experience, his or her anthropological energy, that is the one that comes from the innermost foundations and utmost underlying feelings of the person (horror, pain, happiness, delight, and self-transcendence), and specific musical energy. In this rendering, we rest on the philosophical concept of the outstanding modern Russian thinker Sergey Khoruzhy. He describes man as an energetic entity formed by a limit-experience, which is the experience of reaching the limits of existence and consciousness. The synergistic approach to man continues the non-classical philosophical tradition of building the model of man using the categories like “energy”, “self-practice”, “limit-experience”, “constitution of man” and excluding the categories like “entity”, “substance”, “subject” present in the classical vision of man in European philosophy of the 17th—19th centuries.The anthropological component of the non-classical synergistic concept of music includes the comprehension of man through a certain typification of man’s striving to reach the limits. This philosophical anthropology depicts man opening up to the ontological, ontical and virtual limits.Music, as such synergy, stands for a projection of man, thus becoming the music of ontological, ontical and virtual striving. From this point of view, not only a specific concept of music is formed, different from other concepts, such as the concepts of music as a number and as an expression, but also an approach to the entire historical musical legacy and to musical practice, including composer’s, performer’s and listener’s activities.

Elemental Difference and the Climate of the Body

2021 ◽  
Author(s):  
Emily Anne Parker
Keyword(s):  
Climate Change ◽  
Complex Shape ◽  
Modern Science ◽  
The Body ◽  
Philosophical Tradition ◽  
Human Form ◽  
Philosophical Concept ◽  
Political Hierarchy ◽  
Ecological Hierarchy ◽  
The One

The polis, the philosophical concept according to which there is one complete human form, is to blame for political and ecological crises. The polis as a philosophical tradition shares the current complex shape of climate change. A certain perfect body figures the denial of matter of the polis. The book presents a philosophy of elemental difference, an affirmation of the singularities of location, movement, living, aging, dying, valuing, in which humans partake. Elemental difference in the polis can be appreciated in the fact that empirical bodily nonidentity can be called upon to elevate one group of bodies among the rest. Empirical bodily nonidentity is a feature of the original articulation of the polis as a philosophical concept in the work of Aristotle. Sylvia Wynter has argued that the very idea of empirical bodily nonidentity begins with the modern science of racial anatomy. She calls this biocentrism. This book argues that biocentrism is a feature of the polis, according to which the one complete body was defined by its capacity for disembodied thought. The sciences of racial anatomy are a more explicit commitment to biocentrism, but the ranking of matter with respect to one complete human, a body that is the site of supra-natural thinking, is a practice that has always characterized the polis. In this way, the polis is responsible for both political and ecological hierarchy. It is as responsible for what is euphemistically called climate change as it is for the political hierarchy that constitutes it.

scholarly journals Interactivity - Hypertextuality - Transversality. A media-philosophical analysis of the Internet

2017 ◽  
Vol 13 (24) ◽  
pp. 81
Author(s):  
Mike Sandbothe
Keyword(s):  
World Wide Web ◽  
Graphical User Interface ◽  
World Wide ◽  
Philosophical Tradition ◽  
The Internet ◽  
Philosophical Concept ◽  
The Third ◽  
The World ◽  
German Philosopher ◽  
The One

My considerations are organized into three parts. In the first part I expand upon the influence of the Internet on our experience of space and time as well as our concept of personal identity. This takes place, on the one hand, in the example of text-based Internet services (IRC, MUDs, MOOs), and through the World Wide Web’s (WWW) graphical user-interface on the other. Interactivity, the constitution characteristic for the Internet, stands at the centre of this. In the second part I will show how the World Wide Web in particular sets in motion those semiotic demarcations customary until now. To this end I recapitulate, first of all, the way in which image, language and writing have been set in rela-tion to one another in the philosophical tradition. The multimedia hypertext-uality which characterizes the World Wide Web is then revealed against this background. In the third, and final, part I interpret the World Wide Web’s hypertextual structure as a mediative form of realization of a contemporary type of reason. This takes place on the basis of the philosophical concept of tranversality developed by the German philosopher Wolfgang Welsch.

Poststructuralist Deconstruction of Meaning as a Challenge to the Discourse of Theism

1970 ◽  
Vol 10 (1) ◽  
pp. 75-88
Author(s):  
Janusz Salamon
Keyword(s):  
Large Scale ◽  
Point Of View ◽  
Philosophical Tradition ◽  
Common Denominator ◽  
Language Analysis ◽  
Western Philosophical Tradition ◽  
Philosophical Texts ◽  
Concept Of Truth ◽  
The One ◽  
Large Scale Project

Although it became customary to warn against confusing postmodernism with deconstructionism (deconstructionism having narrower focus), it seems plausible to suggest that their central agendas are not dissimilar. Moreover, from the philosophical point of view, it is the idea of the 'deconstruction of meaning' that can be said to constitute the foundation of postmodernism understood here as an intellectual movement. It is true that grounded in the  poststructuralist language analysis, deconstructionism seeks primarily to challenge the attempts inherent in the Western philosophical tradition to establish ultimate meaning in a text. However, as one might have anticipated, the deconstruction of meaning of texts (especially philosophical texts) provided a basis for a large scale project leading to deconstruction of all 'truths', as conceived in the mainstream philosophical tradition. And it did it by questioning the coherence of the very concept of 'truth'. Eclectic as postmodernism is, it can be recognized by the fundamental assumption (with a clearly deconstructionist overtones) that there is no common denominator (like 'nature', 'truth' or 'God') that guarantees the one-ness of the world, or the possibility of objective or neutral thought. This assumption would suffice to make one expect that postmodernism will challenge the very foundations of any metaphysical or religious system of beliefs. And so it does. In this paper I would like to ellucidate just one way this challange may be construed, poiting to the example of Don Cupitt, the leading exponent of the 'antirealist' critique of the discourse of theism.

Kyoto School

2018 ◽  
Author(s):  
J.W. Heisig
Keyword(s):  
Philosophical Tradition ◽  
Self Awareness ◽  
Kyoto School ◽  
Western Philosophical Tradition ◽  
European Philosophy ◽  
History Of ◽  
Kyoto School Of Philosophy ◽  
Nishitani Keiji ◽  
The One ◽  
Nishida Kitaro

The Kyoto school of philosophy pivots around three twentieth-century Japanese thinkers who held chairs of philosophy or religion at Kyoto University: Nishida Kitarō (1870–1945), Tanabe Hajime (1885–1962) and Nishitani Keiji (1900–91). Its principal living representatives, who also held chairs at Kyoto until their retirement, are Takeuchi Yoshinori (1913–) and Ueda Shizuteru (1926–). The keynote of the school was struck by Nishida in his attempt, on the one hand, to offer a distinctively Eastern contribution to the Western philosophical tradition by bringing key Buddhist concepts to bear on traditional philosophical questions, and on the other, to enrich Buddhist self-understanding by submitting it to the rigours of European philosophy. The name ‘Kyoto school’ was coined in 1932 by the Marxist philosopher Tosaka Jun (1900–45) to denounce what he saw as a bourgeois ideology – which he characterized as ‘hermeneutical, transhistorical, formalistic, romantic, and phenomenological’ – that had grown up around Nishida, Tanabe and their immediate disciples at the time. These latter included Miki Kiyoshi (1897–1945), Kosaka Masaaki (1900–69) and Koyama Iwao (1905–93) as well as the young Nishitani. At the time the Japanese state had taken its first definitive steps in the direction of a militaristic nationalism that would involve it in the ‘fifteen-year war’ with Asia and finally the West over the period 1930–45. As the leading philosophical movement in Japan, the Kyoto school was caught up in this history, although there was little unanimity among the responses of the principal figures. Postwar criticisms and purges of the Japanese intelligentsia attached a certain stigma to the school’s name, but later and more studied examination of those events, as well as the enthusiastic reception of translations of their works into Western languages, has done much to ensure a more balanced appraisal. Today, the philosophy of the Kyoto-school thinkers is recognized as an important contribution to the history of world philosophy whose ‘nationalistic’ elements are best recognized as secondary, or at least as an unnecessary trivialization of its fundamental inspirations. As a school of thought, the common defining characteristics of the Kyoto school may be seen in an overlap of four nodal concerns: self-awareness, the logic of affirmation-in-negation, absolute nothingness and historicity.

TROLLOPE THROUGH THE WINDOW-PANE

2013 ◽  
Vol 41 (2) ◽  
pp. 283-296
Author(s):  
Katherine Voyles
Keyword(s):  
Classical Model ◽  
Anthony Trollope ◽  
Point Of View ◽  
The Novel ◽  
The Everyday ◽  
The World ◽  
Everyday World ◽  
The One ◽  
Full Relief ◽  
Window Pane

By now, arguments about thefamiliarity of realism in general, and the novels of Anthony Trollope in particular, are themselves familiar. D. A. Miller's suggestion that the “easy chair” is “still the most likely place to read Trollope” because such a location is congenial to novels that allow one to fall “into the usual appreciation of his appreciation of the usual” is the touchstone of such arguments (107). In Trollope's own day, reviewers and commentators did not use the term “the usual” to describe the domain of his novels, but they convey the same notion as Miller by maintaining that the transparency of his novels creates verisimilitude. What follows here suggests that an “easy chair” is not “the most likely place” to read Trollope. I reveal the surprising extent to which Trollope himself investigates and thinks at length about “the usual,” instead of merely allowing his reader to “appreciate” the transparency of his novels, by attending to his ideas about classical perspective in relationship to the novel form. I focus on Trollope's complicated relationship to issues of classical perspective because the transparency of his novels described by his contemporaries continues into today's critical descriptions of his novels as the domain of the ordinary, the everyday, and the familiar. Such descriptions, however, do not fully illuminate Trollope's own complicated relationship to issues of perspective. I throw Trollope's own ideas on perspective into full relief in an effort to disrupt accounts of his work that emphasize its natural qualities. On the one hand, Trollope's work is described by contemporaries as perspectival, and his own comments in hisAutobiographyand his handling of issues of intimacy in his novels demonstrate what he sees as the virtues of perspectivalism. Foremost among those virtues is the ability of perspectivalism to abstract its observer, which is confirmed as Trollope accomplishes a universal, generalized intimacy with characters that is felt by the author, the narrator, and the reader. By attempting to align readerly, authorial, and narratorial perception, Trollope works to recreate the “objective ground of visual truth” that a classical model of vision supplied (Crary,Techniques14). Nevertheless, he worries about issues of point of view. Perspectivalism relies on its viewer's attitude in a particular position. That is, in its ideal form, pictorial perspectivalism allows any viewer who inhabits a particular position to see the same objects and to see them in the same way as any other viewer. In this sense, perspectivalism depersonalizes and abstracts the observer because it does not rely on the individuality of any particular observer. Trollope, however, fears that this impersonal model of the observer creates a vacuum that the personality of a particular observer fills. The narrator is the name Trollope gives to the personality that fills the vacuum, which Trollope fears indicates that his novels are subjective and represent only one way of understanding the world. In such a case, the point of view that characterizes his novels is not familiar – as we are accustomed to believe – because it represents the everyday world. Trollope believes that because novels are oriented from the narrator's point of view, the catholicity implied by pictorial perspectivalism is not available to the novel. The presence of a narrator, to Trollope's mind, veers the novel away from the objectivity to which perspectivalism seems a means. As Trollope notes fundamental differences between novelistic and pictorial point of view, we see that he himself did not consider his novels as natural or naturalizing.

Understanding functional illiteracy from a policy, adult education, and cognition point of view: Towards a joint referent framework

2019 ◽  
Vol 30 (2) ◽  
pp. 109-122
Author(s):  
Aleksandar Bulajić ◽  
Miomir Despotović ◽  
Thomas Lachmann
Keyword(s):  
Adult Education ◽  
Operational Definition ◽  
Literacy Skills ◽  
Point Of View ◽  
Industrialized Countries ◽  
Functional Illiteracy ◽  
Scale Levels ◽  
Components Of Reading ◽  
The One ◽  
Definition Of

Abstract. The article discusses the emergence of a functional literacy construct and the rediscovery of illiteracy in industrialized countries during the second half of the 20th century. It offers a short explanation of how the construct evolved over time. In addition, it explores how functional (il)literacy is conceived differently by research discourses of cognitive and neural studies, on the one hand, and by prescriptive and normative international policy documents and adult education, on the other hand. Furthermore, it analyses how literacy skills surveys such as the Level One Study (leo.) or the PIAAC may help to bridge the gap between cognitive and more practical and educational approaches to literacy, the goal being to place the functional illiteracy (FI) construct within its existing scale levels. It also sheds more light on the way in which FI can be perceived in terms of different cognitive processes and underlying components of reading. By building on the previous work of other authors and previous definitions, the article brings together different views of FI and offers a perspective for a needed operational definition of the concept, which would be an appropriate reference point for future educational, political, and scientific utilization.

Recommendations of The Ombudsman’s Dilemma: Between Law Enforcement Officials and Protection of Credibility

2018 ◽  
Vol 2 ◽  
pp. 1-12
Author(s):  
Dyah Adriantini Sintha Dewi
Keyword(s):  
Law Enforcement ◽  
Public Service ◽  
Public Services ◽  
Point Of View ◽  
Law Enforcement Officials ◽  
Muslim Majority ◽  
The Republic ◽  
The Government ◽  
The One ◽  
Oversight Body

The Ombudsman as an external oversight body for official performance, in Fikih Siyasah (constitutionality in Islam) is included in the supervision stipulated in legislation (al-musahabah al-qomariyah). Supervision is done so that public service delivery to the community is in accordance with the rights of the community. This is done because in carrying out its duties, officials are very likely to conduct mal administration, which is bad public services that cause harm to the community. The Ombudsman is an institution authorized to resolve the mal administration issue, in which one of its products is by issuing a recommendation. Although Law No. 37 of 2018 on the Ombudsman of the Republic of Indonesia states that the recommendation is mandatory, theombudsman's recommendations have not been implemented. This is due to differences in point of view, ie on the one hand in the context of law enforcement, but on the other hand the implementation of the recommendation is considered as a means of opening the disgrace of officials. Recommendations are the last alternative of Ombudsman's efforts to resolve the mal administration case, given that a win-win solution is the goal, then mediation becomes the main effort. This is in accordance with the condition of the Muslim majority of Indonesian nation and prioritizes deliberation in resolving dispute. Therefore, it is necessary to educate the community and officials related to the implementation of the Ombudsman's recommendations in order to provide good public services for the community, which is the obligation of the government.

The Problem of the Formation of Philosophical Prose in Persian

2019 ◽  
Vol 62 (6) ◽  
pp. 126-137
Author(s):  
Tatyana G. Korneeva
Keyword(s):  
Arabic Language ◽  
Point Of View ◽  
Philosophical Tradition ◽  
Alternative View ◽  
Ibn Sina ◽  
Language Of Science ◽  
Persian Language ◽  
Arab Muslim ◽  
History Of ◽  
Philosophical Texts

The article discusses the problem of the formation of philosophical prose in the Persian language. The first section presents a brief excursion into the history of philosophical prose in Persian and the stages of formation of modern Persian as a language of science and philosophy. In the Arab-Muslim philosophical tradition, representatives of various schools and trends contributed to the development of philosophical terminology in Farsi. The author dwells on the works of such philosophers as Ibn Sīnā, Nāṣir Khusraw, Naṣīr al-Dīn al-Ṭūsī, Aḥmad al-Ghazālī, ʼAbū Ḥāmid al-Ghazālī and gives an overview of their works written in Persian. The second section poses the question whether the Persian language proved able to compete with the Arabic language in the field of science. The author examines the style of philosophical prose in Farsi, considering the causes of creation of Persian-language philosophical texts and defining their target audience. The article presents viewpoints of modern orientalist researchers as well as the views of medieval philosophers who wrote in Persian. We find that most philosophical texts in Persian were written for a public who had little or no knowledge of the Arabic language, yet wanted to get acquainted with current philosophical and religious doctrines, albeit in an abbreviated format. The conclusion summarizes and presents two positions regarding the necessity of writing philosophical prose in Persian. According to one point of view, Persian-language philosophical works helped people who did not speak Arabic to get acquainted with the concepts and views of contemporary philosophy. According to an alternative view, there was no special need to compose philosophical texts in Persian, because the corpus of Arabic philosophical terminology had already been formed, and these Arabic terms were widely and successfully used, while the new Persian philosophical vocabulary was difficult to understand.

Defending the Difference

2017 ◽  
Keyword(s):  
Social Sciences ◽  
Natural Sciences ◽  
Point Of View ◽  
True Nature ◽  
Natural Entities ◽  
The Social ◽  
The World ◽  
Methodological Difference ◽  
The Difference ◽  
The One

Dreyfus argues that there is a basic methodological difference between the natural sciences and the social sciences, a difference that derives from the different goals and practices of each. He goes on to argue that being a realist about natural entities is compatible with pluralism or, as he calls it, “plural realism.” If intelligibility is always grounded in our practices, Dreyfus points out, then there is no point of view from which one can ask about or provide an answer to the one true nature of ultimate reality. But that is consistent with believing that the natural sciences can still reveal the way the world is independent of our theories and practices.

scholarly journals Twisted 6d (2, 0) SCFTs on a circle

2021 ◽  
Vol 2021 (7) ◽  
Author(s):  
Zhihao Duan ◽  
Kimyeong Lee ◽  
June Nahmgoong ◽  
Xin Wang
Keyword(s):  
Lie Groups ◽  
Point Of View ◽  
Partition Functions ◽  
Congruence Subgroups ◽  
Gauge Groups ◽  
Simple Lie Groups ◽  
Instanton Contribution ◽  
Elliptic Genera ◽  
Supersymmetric Gauge ◽  
The One

Abstract We study twisted circle compactification of 6d (2, 0) SCFTs to 5d $$ \mathcal{N} $$ N = 2 supersymmetric gauge theories with non-simply-laced gauge groups. We provide two complementary approaches towards the BPS partition functions, reflecting the 5d and 6d point of view respectively. The first is based on the blowup equations for the instanton partition function, from which in particular we determine explicitly the one-instanton contribution for all simple Lie groups. The second is based on the modular bootstrap program, and we propose a novel modular ansatz for the twisted elliptic genera that transform under the congruence subgroups Γ0(N) of SL(2, ℤ). We conjecture a vanishing bound for the refined Gopakumar-Vafa invariants of the genus one fibered Calabi-Yau threefolds, upon which one can determine the twisted elliptic genera recursively. We use our results to obtain the 6d Cardy formulas and find universal behaviour for all simple Lie groups. In addition, the Cardy formulas remain invariant under the twist once the normalization of the compact circle is taken into account.

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