scholarly journals Pemanfaatan Imaji Bali Dari Instagram Sebagai Metode Berkarya Seni Rupa Bertemakan Identitas

Panggung ◽  
2017 ◽  
Vol 27 (1) ◽  
Author(s):  
Willy Himawan ◽  
Setiawan Sabana
Keyword(s):  
Common Sense ◽  
Daily Life ◽  
Tourism Development ◽  
New Meanings ◽  
History Of ◽  
The Common ◽  
Visual Methodology

AbstrakPraktek penciptaan karya seni rupa pada dasarnya memiliki regularitas yang didasari oleh common sense (nalar wajar), dalam proses permulaan, produksi hingga apresiasinya. Dalam sejarah Seni Rupa Indonesia, persoalan itu hadir oleh karena suatu prinsip yang disebutnya sebagai prinsip modernism. Modernisasi yang terjadi di Bali melalui pengaruh orang-orang barat dan utamanya perkembangan pariwisata telah menstrukturkan Bali pada identifikasi tentang tempat yang khas dengan budaya kehidupan sehari-hari masyarakatnya, panorama alam serta suasana mistis-eksotis yang selalu menginspirasi.Penelitian ini melihat pemanfaatan identifikasi tentang Bali, melalui imaji-imaji yang terdapat dalam media sosial Instagram,pada praktek penciptaan karya seni rupa dengan menggunakan nalar wajar yang ditawarkan oleh metodologi visual.Pemanfaatan imaji-imaji tentang Bali yang terdapat pada Instagram telah menggeser situs produksi yang akan menimbulkan makna-makna baru, namun tidak menghilangkan makna-makna dan konteks yang sebelumnya melekat padanya.Kata kunci: bali, identitas, imaji, praktek penciptaan, metodologi visualAbstractThe led-practice of art basically have a regularity that is based on the common sense, on the beginning of the process, the production and its appreciation. In the history of Indonesian Arts, this issue is present because of the principle of modernism. Modernization is happening in Bali through the influence of the western and main tourism development that structured Bali on the identification on the images of distinctive culture with unique daily life, natural scenery and mystical-exotic atmosphere that always inspire.This research looked at the use of the identification of Bali, through the images contained in Instagram, the led-practice sensed by visual methodology. The Application of images of Bali contained in Instagram has shifted production sites which will give inflict to new meanings, but it does not eliminate the meanings and contexts that were previously attached to it.Keywords: bali, identity, images, led-practice, visual methodology 

Figurations of the Ecstatic

Janus Head ◽  
2011 ◽  
Vol 12 (1) ◽  
pp. 203-221
Author(s):  
David D. Dillard-Wright ◽  
Keyword(s):  
Common Sense ◽  
Aesthetic Experience ◽  
Daily Life ◽  
Consumer Society ◽  
The World ◽  
The Common

Descriptions of “aesthetic arrest,” those ecstatic moments that lift the common sense subject-object dichotomy, abound in Merleau-Ponty’s writings. These special experiences, found in both artistic and mystical accounts, arise from the daily life of ordinary perception. Such experiences enable the artist, philosopher, or mystic to overturn received categories and describe phenomena in a creative way; they become dangerous when treated as the sine qua non of aesthetic experience. Aesthetic arrest, though rare in consumer society, need not be overwhelmed by the flood of information and can still provide fresh glimpses into the world as lived.

Metaphysics, Moral Sense, and the Pragmatism of the Law

2008 ◽  
Vol 26 (1) ◽  
pp. 177-185 ◽  
Author(s):  
Susanna L. Blumenthal
Keyword(s):  
Common Sense ◽  
Criminal Liability ◽  
Historical Analysis ◽  
Human Mind ◽  
American Constitution ◽  
Brain Sciences ◽  
Philosophical Standpoint ◽  
History Of ◽  
The Common ◽  
Common Sense Philosophy

The authors of these insightful and stimulating commentaries all express skepticism about the role I assign to the Scottish Common Sense philosophy in my historical analysis, though their reasons for doing so are strikingly at odds with each other. Sarah Seo and John Witt concede the importance of the Common Sense philosophy at a theoretical level, even as they call attention to certain “competitor theories” of human nature, noting that these darker views of the self may have proved more influential in the framing of the American constitution. However, they go on to contend that all of this philosophizing about the human mind was actually of little consequence in the everyday adjudication of civil and criminal liability, as judges found more practical means of resolving “the otherwise intractable questions of moral responsibility” left unanswered by the Scottish philosophy. John Mikhail, by contrast, appears to be far more sanguine about the tractability of these questions, from a philosophical standpoint, going so far as to suggest that they were more or less resolved by British moralists before the Scottish Common Sense school even came into being. What truly set the Common Sense philosophers apart from their predecessors, and ought to determine their place in this history of ideas, Mikhail concludes, was the manner in which they contributed to the scientific process of tracing out the inner structure and innate capacities of “the moral mind”—a topic that is currently of intense interest in the cognitive and brain sciences.

George Combe and common sense

2014 ◽  
Vol 48 (2) ◽  
pp. 233-259 ◽  
Author(s):  
SEAN DYDE
Keyword(s):  
Nineteenth Century ◽  
Common Sense ◽  
David Hume ◽  
Early Nineteenth Century ◽  
Relative Success ◽  
Late Eighteenth ◽  
History Of ◽  
The Common ◽  
The Mind

AbstractThis article examines the history of two fields of enquiry in late eighteenth- and early nineteenth-century Scotland: the rise and fall of the common sense school of philosophy and phrenology as presented in the works of George Combe. Although many previous historians have construed these histories as separate, indeed sometimes incommensurate, I propose that their paths were intertwined to a greater extent than has previously been given credit. The philosophy of common sense was a response to problems raised by Enlightenment thinkers, particularly David Hume, and spurred a theory of the mind and its mode of study. In order to succeed, or even to be considered a rival of these established understandings, phrenologists adapted their arguments for the sake of engaging in philosophical dispute. I argue that this debate contributed to the relative success of these groups: phrenology as a well-known historical subject, common sense now largely forgotten. Moreover, this history seeks to question the place of phrenology within the sciences of mind in nineteenth-century Britain.

James, William (1842–1910)

2018 ◽  
Author(s):  
Ruth Anna Putnam
Keyword(s):  
Common Sense ◽  
Possible Worlds ◽  
William James ◽  
Science And Religion ◽  
Religious Experiences ◽  
Theory Of Meaning ◽  
Maximum Effort ◽  
Pure Experience ◽  
History Of ◽  
The Common

The American William James was motivated to philosophize by a desire to provide a philosophical ground for moral action. Moral effort presupposes that one has free will, that the world is not already the best of all possible worlds, and, for maximum effort, according to James, the belief that there is a God who is also on the side of good. In his famous, often misunderstood paper ‘The Will to Believe’, James defended one’s right to believe in advance of the evidence when one’s belief has momentous consequences for one’s conduct and success, and a decision cannot be postponed. One such belief is the belief in objective values. Generally, a belief is objective if it meets a standard independent of the believer’s own thought. In morals, objective values emerge from each person’s subjective valuings, whatever their psychological source, when these valuings become the values of a community of persons who care for one another. Still, even in such a community there will be conflicting claims, and the obligations generated by these claims will need to be ranked and conflicts resolved. James’ solution is to say that the more inclusive claim – the claim that can be satisfied with the lesser cost of unsatisfied claims – is to be ranked higher. This is not to be mistaken for utilitarianism: James is not a hedonist, and it is not clear what he means by the most inclusive claim. A concern for others makes sense only if there are others who inhabit with us a common world. Pragmatism, which he co-founded with C.S. Peirce, and radical empiricism provide James’ answer to those who would be sceptics concerning the existence of the common-sense world. Pragmatism is both a theory of meaning and a theory of truth. As a theory of meaning it aims at clarity; our thoughts of an object are clear when we know what effects it will have and what reactions we are to prepare. As a theory of truth, pragmatism makes clear what is meant by ‘agreement’ in the common formula that a belief is true if it agrees with reality. Only in the simplest cases can we verify a belief directly – for example, we can verify that the soup is too salty by tasting it – and a belief is indirectly verified if one acts on it and that action does not lead to unanticipated consequences. Contrary to a widespread misunderstanding, this does not mean that James defines truth as that which is useful; rather, he points out that it is, in fact, useful to believe what is true. James rejects the dualism of common sense and of many philosophers, but he is neither a materialist nor an idealist, rather what he calls a ‘pure experience’ (for example, your seeing this page) can be taken as an event in your (mental) history or as an event in the page’s (physical) history. But there is no ‘substance’ called ‘pure experience’: there are only many different pure experiences. You and I can experience the same page, because an event in your mental history and an event in mine can be taken to be events in the same physical history of the page; James may even have been tempted to say that a pure experience can be taken to belong to more than one mental history. According to James, pragmatism mediates the so-called conflict between science and religion. James took religious experiences very seriously both from a psychologist’s perspective and as evidence for the reality of the divine.

scholarly journals Ruralization of the (Urbane) Concept of Sensus Communis in a 19th-century Hungarian Philosophical Controversy

2018 ◽  
Vol 14 (1) ◽  
pp. 23-40
Author(s):  
Béla Mester
Keyword(s):  
Intellectual History ◽  
Present Article ◽  
19Th Century ◽  
Common Sense ◽  
Deep Roots ◽  
History Of ◽  
The Common ◽  
Philosophical Life ◽  
Sensus Communis

Abstract The topic of the present article is the destruction of the common sense tradition linked to the urbanity of philosophy, which had deep roots both in the European and Hungarian traditions. This destruction was based on Hegelian ideas by János Erdélyi as an argument of the greatest philosophical controversy of the Hungarian philosophical life in the 1850s. In Erdélyi’s argumentation, the turn from the supposed urbanity to the supposed rurality of the common sense has a fundamental role. The idea of the rurality of the common sense has an influence on the Hungarian intellectual history of the next centuries, as well.

scholarly journals Examining the Slavic Identity in the Middle Ages: Perception of Common Sense of Slavic Community in Polish and Bohemian Medieval Chronicles

2013 ◽  
Vol 3 ◽  
pp. 83-100
Author(s):  
Adam Mesiarkin
Keyword(s):  
Middle Ages ◽  
Common Sense ◽  
Scientific Analysis ◽  
Medieval Chronicles ◽  
Historical Root ◽  
History Of ◽  
The Common ◽  
The Middle Ages

The concept of Slavic solidarity is taken by some political or ideological movements as obviosity. In its later tradition it is based mainly on the language and cultural solidarity emphasised by romantic (and earlier) literature. The very origin of closeness of nowadays (and historical) Slavic nations is there traced to assumed bio-historical root. From the perspective of scientific analysis the examination of the whole term Slav should be done at first place. In medieval Polish and Bohemian chronicles we can observe a growing phenomenon of the identification with wider name Slav and with the common history of Slavs as well. In the Chronicle of Greater Poland, followed by chronicle of the Pulkava of Radenin and with the work of Jan Długosz was defined the model of biblical genealogy of Slavic nations. The solidarity was based mainly on the perception of similar languages and geographical closeness and was transformed in a literary way into blood relations. Reflection of this literary concept in foreing affairs is hardly to declare, but some dynastical representatives used the intelectual concept in a literary propaganda of their goals.

scholarly journals Cлaвянизмы в литoвcкиx диaлeктныx cлoвapяx

2015 ◽  
Vol 39 ◽  
pp. 143-158
Author(s):  
Вилия [Vilija] Сакалаускене [Sakalauskienė]
Keyword(s):  
Everyday Life ◽  
Direct Contact ◽  
Common Language ◽  
Slavic Languages ◽  
Foreign Origin ◽  
New Meanings ◽  
History Of ◽  
The Common ◽  
Written Sources

Slavisms in Lithuanian Dialect DictionariesThis arcticle discusses dialect dictionaries where words are recorded either from living language or from other, written sources of dialect. Up to now, ten Lithuanian dialect dictioniaries have been published and five are being compiled. Dialect changes along with our everyday life. A lot of words from the old dialect are being forgotten. Those words are no longer being used in the common language as well as in other dialects. In addition, some words gain new meanings. The same processes apply to loanwords which are used in dialects and are included in dialect dictionaries. The lexical system of a dialect dictionary shows the functioning of loanwords and their relationship with the words of the common language.The majority of Lithuanian loanwords are Slavisms, used in those dialects which have had a direct contact with Slavic languages, such as Polish, Belarusian or Russian. Slavisms and loanwords from other languages are marked variously in different dictionaries. In one of them, shortened language names are written in parentheses after the entry, which indicates that it is a word of foreign origin. Other dictionaries simply indicate Slavisms or additionally present the foreign equivalent from which they originate.A number of Slavisms from the dictionaries is analysed in the article. This examplary group are occupation names: kamarnykas (“debt collector”), cf. Polish komornik (DrskŽ 134, DvŽ I 239, KltŽ 97, KpŽ II 161, KrtnŽ 142, ZanŽ I 604); kupčius (“merchant”), cf. Polish kupiec, Belarusian кyпeц (DrskŽ 176, DvŽ I 323, KltŽ 130, KpŽ II 525, KrtnŽ 196, KzRŽ I 407, ZanŽ I 808, ZtŽ 332); strielčius (“shooter, hunts­man”), cf. Polish strzelec, Belarusian cтpэлeц (DrskŽ 352, DvŽ II 299, KpŽ III 876, KrtnŽ 394, ZanŽ III 196); rimorius (“leatherworker”), cf. Polish rymarz (DrskŽ 305, KpŽ III 499, KzRŽ II 176, ZanŽ II 557).Dialects are affected by various linguistic and extralinguistic factors. The intensity of word loaning depends on the outer circumstances of language or dialect. Loanwords only fill gaps in some fields. The research of Slavisms provides abundant material for the study of their origins as well as how and why they spread, and of the history of Lithuanian dialects in general. Slawizmy w litewskich słownikach gwarowychPrzedmiotem analizy są litewskie słowniki gwarowe, rejestrujące słownictwo z żywej mowy lub z zapisów w źródłach dialektologicznych. Język litewski doczekał się dotychczas dziesięciu takich słowników, kolejnych pięć jest w opracowaniu.Zmiany w zasobie słownictwa dialektalnego są pochodną przemian zachodzących w życiu codziennym użytkowników gwar. Wiele starych nazw wycofuje się zarówno z języka literackiego, jak i z dialektów. Niektóre wyrazy zachowują żywotność, ale zmieniają znaczenia. Wskazanym procesom ulegają także zapożyczenia w leksyce gwarowej. Opis leksykograficzny zastosowany w badanych słownikach pozwala śledzić zakres dystrybucji słownictwa zapożyczonego w gwarach w relacji do jednostek języka literackiego.Najliczniejszą grupę zapożyczeń leksykalnych stanowią slawizmy używane w tych gwarach litewskich, które zetknęły się bezpośrednio z którymś z języków słowiańskich – polskim, białoruskim czy rosyjskim. W badanych słownikach zastosowano różne metody kwalifikowania slawizmów. Jedno ze źródeł podaje w nawiasie skrót nazwy języka, z którego przejęta została dana jednostka, inne słowniki sygnalizują tylko ogólnie, że słowo jest pochodzenia słowiańskiego, czasami przywoływane są także wyrazy, które stanowią podstawę zapożyczeń.W artykule poddano analizie wybrane slawizmy wyekscerpowane z dziesięciu słowników gwarowych. Jedną z opisywanych grup znaczeniowych stanowią określania wykonawców zawodów: kamarnykas, por. polskie komornik (DrskŽ 134, DvŽ I 239, KltŽ 97, KpŽ II 161, KrtnŽ 142, ZanŽ I 604); kupčius, por. polskie kupiec, białoruskie кyпeц (DrskŽ 176, DvŽ I 323, KltŽ 130, KpŽ II 525, KrtnŽ 196, KzRŽ I 407, ZanŽ I 808, ZtŽ 332); strielčius, por. polskie strzelec, białoruskie cтpэлeц (DrskŽ 352, DvŽ II 299, KpŽ III 876, KrtnŽ 394, ZanŽ III 196); rimorius, por. polskie rymarz (DrskŽ 305, KpŽ III 499, KzRŽ II 176, ZanŽ II 557).Zasób leksyki dialektalnej kształtowały różne czynniki językowe i pozajęzykowe. Intensywność zapożyczeń leksykalnych zależy od uwarunkowań zewnętrznych względem języka czy dialektu, a luki, które mogą wypełnić zapożyczenia, występują tylko w niektórych obszarach tematycznych słownictwa gwarowego. Analiza slawizmów ukierunkowana na ustalanie genezy i powodów zapożyczania obcych nazw oraz dynamiki ich rozprzestrzeniania się na gruncie litewskim wpisuje się w szerszą problematykę studiów nad historią dialektów litewskich.

scholarly journals The spirit of the child inspires learning in the community: How can we balance this promise with the politics and practice of education?

2018 ◽  
Author(s):  
Colwyn Trevarthen ◽  
Aline-Wendy Dunlop ◽  
Jonathan Delafield-Butt
Keyword(s):  
Common Sense ◽  
Teaching Experience ◽  
Spiritual Values ◽  
Transition To School ◽  
Education And Care ◽  
History Of ◽  
The Common ◽  
Artistic Values ◽  
Formal School ◽  
Cultural Rules

Our contributors offer inspiring stories—from a psychology of early childhood and teaching experience that appreciates the spiritual values that young children affirm in shared enjoyment of life. We confirm that every child has motives of an affectionate learner, seeking companions for an active and imaginative life. Each boy and girl, with their individual characters and interests, wants to take part in the ‘common sense’ world of a community with its treasured moral and artistic values, sharing joy in the discovery of a natural and meaningful world. They do not just need to be taught how to use material possessions, and how to obey social and cultural rules. We seek principles for early education and care to support responsive teachers in the years before formal school begins. Scotland’s kindergarten tradition and its contemporary policies for transition to school offer a distinguished history of curriculum reformation, following the spirit of the child.

Circus Workers and Trade Unions

2020 ◽  
pp. 193-242
Author(s):  
Nisha P R
Keyword(s):  
Communist Party ◽  
Working Conditions ◽  
Common Sense ◽  
Trade Unions ◽  
Working Hours ◽  
Living Conditions ◽  
History Of ◽  
The Common ◽  
National Congress ◽  
Indian National Congress

Circus has always figured in the common sense as a place of extreme exploitation with dangerous working conditions, wretched living conditions, miserable wages, irregular working hours, physical and mental harassments, and insecure employment and life. But, strangely, if we look at the history of trade unions in India we would hardly find a circus workers’ union. This chapter talks about the Akhil Bharat Circus Karmachari Sangh organized under the Communist Party in late 1960s, which succeeded to an extent to establish a workers’ circus—owned, worked, and managed by the workers. The chapter also discusses the emergence of the only existing circus workers’ union in India now, the Indian Circus Employees Union, under the tutelage of Indian National Congress.

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