Moderne Ikonen

2009 ◽  
Vol 54 (2) ◽  
pp. 123-143
Author(s):  
Bernadette Collenberg-Plotnikov
Keyword(s):  
Mass Culture ◽  
Visual Experience ◽  
Modern Art ◽  
The Other ◽  
Recent Discussion ◽  
Christian Church ◽  
Other Hand ◽  
The Absolute ◽  
Modern Mass

›Ikonen‹ sind heute nicht mehr nur die Ikonen der christlichen Kirche, sondern vor allem die Ikonen der modernen Massenkultur. Beide Arten von Ikonen werden in der neueren Kunstreflexion aufgegriffen: Kunst gilt entweder, verstanden als Erbin der religiösen Ikone, als Phänomen, das Absolutes in singulärer Weise anschaulich er- fahrbar macht. Oder aber die Kunst gilt umgekehrt lediglich als Klasse in der Welt der säkularen Ikonen. Demgegenüber wird im Beitrag erstens die These vertretenwerden, daß die neuere Kunst sowohl Aspekte transzendenter als auch immanenter Ikonen umfaßt. Zugleich ist es aber, so die zweite These, für unser Kunstverständnis charakteristisch, ein theoretisches Kontrastverhältnis zwischen Kunst und Ikone an- zunehmen. Dieses gründet auf einer spezifischen Reflexivität der Kunst, durch die sie sich von der Ikone beiderlei Art kategorial unterscheidet. Today, the word ›icon‹ usually no longer refers to the icons of the Christian church, but to the icons of the modern mass-culture. Both sorts of icons play a key-role in the recent discussion about art: Either art is supposed to be a descendant of the religious icon, a phenomenon that gives us a singular visual experience of the Absolute. On the other hand, art is supposed to be just one class among others in the wide world of the secular icons. In contrast to these two positions this essay contends that modern art comprehends aspects of transcendent as well as of immanent icons. Furthermore, it argues that at the same time it is characteristic for our notion of art to suppose a contrast between art and icon. This contrast is based on a specific reflectivity of art, which marks a categorical difference between art and both sorts of icons.

scholarly journals XIII.—On the Churches at Rome earlier than the year 1150

Archaeologia ◽  
1866 ◽  
Vol 40 (1) ◽  
pp. 157-224
Author(s):  
Alexander Nesbitt
Keyword(s):  
The Other ◽  
Careful Study ◽  
Christian Church ◽  
Roman Art ◽  
Other Hand ◽  
Articles Of Faith ◽  
The Church

It will doubtless be generally admitted that the ecclesiastical buildings of the earlier centuries of the Christian era merit careful study, as well from the investigator into the history and antiquities of the Christian Church, as from the architectural antiquary. The style and ornamentation of the church and the baptistery must necessarily reflect something of the tone of feeling towards religious matters which prevailed at the time of their erection, whilst the form of the structure, and even more those fittings and arrangements by which it was adapted to ritual purposes, must obviously have been planned and modified in accordance with the views of the age as regarded liturgical and ritual observances, ecclesiastical discipline, and even articles of faith. To the architectural antiquary, on the other hand, these buildings are interesting as enabling him to study the decline of Roman art, and as links in the great chain of architectural progress.

The Christian Church in the Last Seventy Years

1943 ◽  
Vol 12 (1) ◽  
pp. 28-34
Author(s):  
Kenneth Scott Latourette
Keyword(s):  
Large Volume ◽  
The Other ◽  
Recent History ◽  
Christian Church ◽  
The Past ◽  
Other Hand ◽  
The Status ◽  
The One ◽  
The Church

A strange contrast exists in the status of the Christian Church in the past seventy years. On the one hand the Church has clearly lost some of the ground which once appeared to be safely within its possession. On the other hand it has become more widely spread geographically and, when all mankind is taken into consideration, more influential in shaping human affairs than ever before in its history. In a paper as brief as this must of necessity be, space can be had only for the sketching of the broad outlines of this paradox and for suggesting a reason for it. If details were to be given, a large volume would be required. Perhaps, however, we can hope to do enough to point out one of the most provocative and important set of movements in recent history.

scholarly journals Nietzsche’s Dionysos

2017 ◽  
Vol 3 (3) ◽  
pp. 604
Author(s):  
Dieter Mersch
Keyword(s):  
Necessary Conditions ◽  
Central Point ◽  
The Other ◽  
Other Hand ◽  
The Absolute ◽  
The Aesthetic

Nietzsche’s Dionysus, admittedly, represents a direct provocation and an attack on the classical interpretation accepted since Winckelmann, an interpretation that elevates the Apollonian to its central point of focus; Nietzsche’s introduction of another principle to oppose it, rather than representing a genuine invention, in actuality bridges the small gap between Hegel and Hölderlin. If, namely, the Hegelian aesthetic from the very beginning points to Schein and Erscheinung – as necessary conditions of truth, for the truth would not exist if it were not to “superficially appear” (scheinen) and “make its appearance” (erscheinen), writes Hegel – Schein and Erscheinung would still nonetheless be bound up everywhere with the criterium of the absolute; after all, the untruth of the aesthetic rests squarely in the fact that it cannot do other than to draw upon the language of Erscheinung. For Hölderlin, on the other hand, the Dionysian advances to become a metapoetic symbol combining itself – the enigmatic and continually transforming – with the practice of art. Nietzsche follows those very same lines even while giving the metaphor a thoroughly different twist.

scholarly journals Wzniosłe i cielesne pożywienie w sztuce jedzenia i nie-jedzenia

2018 ◽  
Vol 21 (2) ◽  
pp. 55-68
Author(s):  
Robert Dobrowolski
Keyword(s):  
Modern Art ◽  
The Body ◽  
The Other ◽  
The Sublime ◽  
Other Hand ◽  
Sensual Pleasure ◽  
The One

Wzniosłe i cielesne pożywienie w sztuce jedzenia i nie-jedzeniaPrzenikające współczesną sztukę rozmaite, często przeciwstawne, strategie estetyczne manifestują się w  kulinarnym artyzmie nowoczesnej kuchni, a  także w  zmieniających się pod jej wpływem postawach i  zwyczajach żywieniowych. Z  jednej strony — abiektualizacyjny porządek dadaistycznej dezynwoltury, perwersyjna obrona przed całkowitym nihilizmem, w  perwersyjny sposób dekonstruuje estetykę jedzenia w  kuchni fusion; z  drugiej — zupełnie odmienna i  szczególnie zaskakująca w  wypadku sztuki jedzenia, charakterystyczna dla kuchni molekularnej, estetyka wzniosłości, zbliżająca się niekiedy do anorektycznej awersji wobec ciała, ale też nigdy nieporzucająca perspektywy smaku i  związanej z  nią zmysłowej przyjemności. The sublime and carnal food in the art of eating and not eatingVarious aesthetic strategies present in modern art, often contradictory, are not only manifested in culinary art of modern cuisine, but also in changing dietary attitudes and habits. On the one hand — abject order of dadaistic unceremoniousness, defense against complete nihilism, perversely deconstructs the food aesthetics in fusion cuisine; on the other hand — completely surprising in the context of food art, characteristic of molecular cuisine, aesthetics of sublime acquires sometimes anorectic aversion to the body, but never abandons the taste and connected with it sensual pleasure.

Representative-Christology in the New Testament

1953 ◽  
Vol 46 (3) ◽  
pp. 161-169 ◽  
Author(s):  
E. L. Allen
Keyword(s):  
New Testament ◽  
The Other ◽  
Focused Attention ◽  
Independent Action ◽  
Recent Discussion ◽  
Other Hand ◽  
The New Testament ◽  
Rabbinic Law

Recent discussion of the origin and status of the Christian ministry has focused attention on the shaliach in Rabbinical Judaism as a possible precursor of the apostle. The concept, we are told, was primarily a juristic one; the shaliach was delegate for another, he acted as an authorized person to whom a definite commission had been entrusted. As such a representative, he was invested with the authority of the person or group he was charged to represent, in accordance with the oft-quoted maxim: “A man's representative is as the man himself.” Thus, for example, under rabbinic law, marriage by proxy was possible. Again, a man might actually divorce his wife through such a representative, and even in a matter so personal as this, he could not subsequently undo what had been done in his name. On the other hand, the representative could not undertake independent action. It was assumed that he would keep within the commission given to him; his authority was derivative and therefore conditional upon obedience to his instructions.

scholarly journals Hakekat Seksualitas Manusia : Perspektif Gereja Kristen Nazarene di Abad 21 terhadap Praktek LGBT

2019 ◽  
Vol 4 (1) ◽  
pp. 29-39
Author(s):  
Bakhoh Jatmiko
Keyword(s):  
Social Structure ◽  
Church Of The Nazarene ◽  
The Other ◽  
Church Of God ◽  
Age Changes ◽  
Christian Church ◽  
Other Hand ◽  
The World ◽  
Bisexual And Transgender ◽  
The Church

Civilization and social structure have dramatically changed in these last several decades. Exponential development of globalization and the growth of technology of communication have transformed values, views and cultures of human civilization nowadays. These are the symptoms of world web wide era; where the local issues can be global discussion in minutes. In one hand, the Church of God should be sensitive to the age changes, does some adaptations and changes to be relevant. In the other hand, the Church of God should not be conformed to this world. Church of the Nazarene as one of the Christian Church denominations in the world is demanded to take the stance to deal with the changes that are happened today especially in LGBT (Lesbian, Gay, Bisexual and Transgender) issue.

scholarly journals Critique of the radical religious paradigm: An epistemological analysis from the principles of Islamic jurisprudence

2021 ◽  
Vol 11 (1) ◽  
pp. 163-184
Author(s):  
Ade Dedi Rohayana ◽  
Muhammad Jauhari Sofi
Keyword(s):  
The Other ◽  
Public Security ◽  
Personal Safety ◽  
Literal Interpretation ◽  
Other Hand ◽  
Global Issue ◽  
Islamic Jurisprudence ◽  
The Absolute ◽  
Epistemological Analysis ◽  
Religious Understanding

One important factor enabling Islamophobia, radicalism has been a global issue endangering personal safety and public security. It is strongly associated with incorrect understanding of religious doctrines. This paper aims to present a critique of the religious paradigm promoted by the radical groups from the principles of Islamic jurisprudence (ushul fiqh) perspective. Using an epistemological analysis to uncover the nature of their religious understanding and its justification, this study argues that the radical religious paradigm is characterized by a monolithic, textual, and rigid interpretation of the sacred texts. According to the radical groups, the sources of Islamic laws or teachings are restricted to only the Qur’an and the hadith, leaving no space for alternative interpretations. They do not give place for ra’yu (reason) in determining the laws or teachings. On the other hand, ushul fiqh perspective maintains that the sources of the Islamic laws or teachings are not restricted to only the two said sources; it also gives place for ra’yu (reason). The sources can also be found in the form of isyarah (signaling) and ruh (spirit) of the Qur’an and the hadith. In this sense, ushul fiqh refuses the literal interpretation proposed by the radical groups since not all of the texts in the Qur’an and the hadith can be understood literally. Taken together, these findings strengthen the idea that incorrect understanding of religious doctrines helps lead to the absolute, puritanical, and intolerant stance towards differences.

scholarly journals Liquid CO2 Extraction of Jasminum grandiflorum and Comparison with Conventional Processes

2012 ◽  
Vol 7 (1) ◽  
pp. 1934578X1200700
Author(s):  
Om Prakash ◽  
Deeptanjali Sahoo ◽  
Prasant Kumar Rout
Keyword(s):  
Essential Oil ◽  
Free Product ◽  
Polar Compounds ◽  
The Other ◽  
Benzyl Acetate ◽  
Methyl Anthranilate ◽  
Direct Extraction ◽  
Other Hand ◽  
Liquid Co2 ◽  
The Absolute

The concrete (0.35%) of Jasminum grandiflorum L. flowers was prepared by extraction in n-pentane, and the absolute (0.27%) by fractionation of the n-pentane extract (concrete) with cold methanol. Direct extraction of flowers with liquid CO2 gave a relatively fat-free product in 0.26% yield. The liquid CO2 extract was enriched with terpenoids and benzenoids, thus providing the organoleptically accepted product. The major compounds, such as benzyl acetate, ( E,E)-α-farnesene and ( Z)-3-hexenyl benzoate, along with compounds like indole, methyl anthranilate, ( Z)-jasmone, ( Z)-methyl jasmonoate and ( Z)-methyl epi-jasmonoate, are responsible for the high diffusivity of the jasmine fragrance. These compounds have been obtained with improved recoveries in the liquid CO2 extract. On the other hand, the yield of the essential oil was poor (0.05%), and some polar compounds (oxygenated terpenoids) were recovered in less amounts in comparison with either the n-pentane or liquid CO2 extract.

Cancan

2018 ◽  
Author(s):  
Clare Parfitt-Brown
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Early Development ◽  
Mass Culture ◽  
Modern Art ◽  
Early Nineteenth Century ◽  
Male And Female ◽  
Social Dance ◽  
Late Nineteenth ◽  
Modern Mass

The cancan is a popular dance form closely associated with the Parisian setting in which it emerged and underwent much of its early development. From its origins as a French social dance practice in the early nineteenth century, the dance shifted to a more performative mode of presentation in the late nineteenth and early twentieth centuries. The nineteenth-century cancan involved both male and female dancers performing either solo or in couples, improvising around the quadrille form. The dance attracted the attention of the writers and artists of an incipient Parisian modernism in the 1830s and 1840s, and this connection was reinvigorated in the 1880s and 1890s, particularly within the bohemian culture that centered on the Moulin Rouge. The familiar stereotype of the cancan as a female kick-line refers primarily to the form of the dance that emerged in the early twentieth century, echoing the development of modern mass culture. Later representations of the cancan, particularly in American films of the 1950s, referenced the Moulin Rouge of the 1890s and its connections with both the cancan and the post-Impressionist modern art of Henri de Toulouse-Lautrec.

Nature and the Dialectic of Nature in Hegel's Objective Idealism

1992 ◽  
Vol 13 (02) ◽  
pp. 30-51 ◽  
Author(s):  
Dieter Wandschneider
Keyword(s):  
Direct Evidence ◽  
German Idealism ◽  
The Self ◽  
The Other ◽  
The Real ◽  
Other Hand ◽  
The Absolute ◽  
Absolute Identity ◽  
The Ideal ◽  
Dialectic Of Nature

When the Ideal is understood as ontologically fundamental within the framework of an idealistic system, and the Real, on the other hand, as derived, then the first and foremost task of a philosophy of this kind is to prove the claimed fundamentally of the Ideal. This is immediately followed by the further demand to also substantiate on this basis the existence of the Real and particularly of natural being. These tasks have been understood and attempts made to solve them in very different ways in German Idealism - about which I cannot go into more detail here. Let me say this much: that Fichte and Schelling, it appears to me, already fail at the first task, ie. neither Fichte nor Schelling really succeeds in substantiating their pretended ideal as an absolute principle of philosophy. Fichte believes he has such a principle in the direct evidence of the self. However, as this is of little use for the foundation of a generally binding philosophy because of its ultimately private character, Fichte already replaces it with the principle of the absolute self already in his first Wissenschaftlehre of 1794. As a construction detached from the concrete self, this of course lacks that original direct certainty from which Fichte started in the first place, in other words: because the construction of an absolute self can no longer refer to direct evidence, it must be substantiated separately, something which Fichte, I believe, nonetheless fails to do. The same criticism can, in my view, be made of Schelling, who ingeniously substitutes constructions for arguments. His early intuition of an absolute identity which simultaneously underlies spirit and nature, remains just as thetic and unproven as that eternal subject on which he based the representation of his system in, for example, the Munich lectures of 1827.

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