V. M. Essipov. A. S. Pushkin’s correspondence with A. K. Benckendorff

2021 ◽  
pp. 278-283
Author(s):  
V. K. Zubareva

V. Essipov’s monograph is alandmark product of Pushkin studies. It follows the relationship between Pushkin and Benckendorff over a ten-year period (1826– 1836). Benckendorff’s character is shown in an entirely new light. Unlike the one-sided depiction promoted by Soviet literary criticism, the author creates a controversial portrait, greatly aided by substantial details found in documents. Essipov treats this historical figure not only as a functionary, but also a human being. He demonstrates that Benckendorff was not nearly as narrow-minded and primitive as his traditional image in literature. The reviewer finds that the book will be of interest not only to Pushkin scholars, but also historians and anyone who would like to learn about the unconventional approach to Pushkin’s relationship with Benckendorff. The monograph can also be useful for playwrights and directors who are fascinated with that particular period in Russian history and literature.

Elenchos ◽  
2020 ◽  
Vol 41 (1) ◽  
pp. 181-194
Author(s):  
Angela Longo

AbstractThe following work features elements to ponder and an in-depth explanation taken on the Anca Vasiliu’s study about the possibilities and ways of thinking of God by a rational entity, such as the human being. This is an ever relevant topic that, however, takes place in relation to Platonic authors and texts, especially in Late Antiquity. The common thread is that the human being is a God’s creature who resembles him and who is image of. Nevertheless, this also applies within the Christian Trinity according to which, not without problems, the Son is the image of the Father. Lastly, also the relationship of the Spirit with the Father and the Son, always within the Trinity, can be considered as a relationship of similarity, but again not without critical issues between the similarity of attributes, on the one hand, and the identity of nature, on the other.


2017 ◽  
Vol 49 (3) ◽  
pp. 611
Author(s):  
Rudolf Von Sinner

RESUMO: A relação entre corpo e alma ou entre corpo, alma e espírito é um pro­blema antigo da antropologia, inclusive na teologia cristã. A questão continua em pauta hoje diante de novas descobertas e teorias nas neurociências. Praticamente migrou para a discussão da relação entre cérebro e mente. Hoje é consenso bastante amplo que quem comanda o corpo é o cérebro. Se aceitarmos isto, quem está no comando do cérebro? Sou eu, em primeira pessoa, minha alma, minha mente? Ou seria “ele”, em terceira pessoa, nosso próprio cérebro me determinando? E como ficaria na segunda pessoa – o ser humano como estando em relação a Deus a quem o chama de “tu”? Querendo superar preconceitos contra uma neurociên­cia determinista e uma teologia despreocupada com a ciência – e estas próprias posições, onde são defendidas –, o presente artigo procura tratar da condição humana em sua liberdade sempre precária e tolhida. Recorrendo à abordagem neurobiológica e psiquiátrica de Joachim Bauer, argumenta pela importância das relações do ser humano com o outro, com Deus e com o mundo, numa forma de ressonância (Hartmut Rosa). ABSTRACT: The relationship between body and soul or between body, soul and spirit is an ancient problem of anthropology, and also of Christian theology. In view of present day discoveries and new neuroscientific theories, the issue poses itself afresh. It practically migrated to the discussion of the relationship between brain and mind. Today, there is ample consensus that it is the brain that is in charge of the body. If we accept that, then who is in charge of the brain? Is it me, in the first person, my soul, my mind? Or is it “him”, in the third person, our own brain that determines me? And how about the second person – the human being in its relationship with God whom it calls “you”? Striving to overcome prejudices against a deterministic neuroscience, on the one hand, and a theology indifferent to science – and, indeed, such positions, wherever they are held – the present article seeks to deal with the human condition in its freedom, always precarious and restrained. Referring to neurobiological and psychiatric insights from Joachim Bauer, it argues for the importance of the relationship of the human being with the other, with God and with the world, in a form of resonance (Hartmut Rosa).


Author(s):  
Stefano Pau

The Western view of the Amazon rainforest landscape has been for a long time (and partly still is) functional to the colonial ideology and aimed at its natural resources exploitation. Since the colonial penetration, a whole set of myths was created, which crystallised in two stereotyped and opposed images. On the one hand, the Amazonian landscape as ʻgreen hellʼ; on the other, the forest as the Garden of Eden. This paper will approach the theme of landscape and the relationship between human being and nature through the analysis of two Peruvian novels: Paiche, by César Calvo de Araújo and La virgen del Samiria by Róger Rumrrill, which outline a reflection on environmental problems.


2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Riaan Rheeder

God did not create once and then put an end to it. Testimony from Scripture shows that God continuously establishes or creates new things. Humans can therefore expect to always see and experience new things in creation. With this pattern of reasoning, one can anticipate that the human being as image of God will continuously establish new things in history. Although nature has value, it does not have absolute value and therefore it can be synthesised responsibly. The thought that humans are stewards of God is no longer adequate to, theologically put into words, the relationship human beings have with nature. New biotechnological developments ask for different answers from Scripture. Several ethicists are of the opinion that the theological construction of humans and created co-creators can help found the relationship of the human being to nature. Humans developed as God’s image evolutionary. On the one hand, this means humans themselves are a product of nature. On the other hand, the fact that humans are the image of God is also an ethical call that humans, like God, have to develop and create new things throughout history. Synthetic biology can be evaluated as technology that is possible, because humans are the image of God. However, it should, without a doubt, be executed responsibly.Sintetiese biologie eties geëvalueer: Die skeppende God en medeskeppende mens. God het nie net eenmaal geskep en daar gestop nie. Uit Skrifgetuienisse kan afgelei word dat God voortdurend nuwe dinge tot stand bring of skep. Daarom kan die mens verwag om gedurig nuwe dinge in die skepping te sien en te beleef. Hiermee saam kan verwag word dat die mens as beeld van God voortdurend nuwe dinge in die geskiedenis tot stand sal bring. Alhoewel die natuur waarde het, het dit nie absolute waarde nie en kan dus verantwoordelik gesintetiseer word. Die gedagte dat die mens rentmeester van God is, is nie meer voldoende om die mens se verhouding tot die natuur teologies te verwoord nie. Nuwe biotegnologiese ontwikkelinge vra na ander antwoorde vanuit die Skrif. Verskeie etici is van mening dat die teologiese konstruksie van die mens as geskepte medeskepper kan help om die mens se verhouding tot die natuur te begrond. Die mens het deur ’n evolusionêre proses tot God se beeld ontwikkel. Aan die een kant beteken dit dat die mens self ’n produk van die natuur is. Aan die ander kant is beeldskap ook ’n etiese oproep dat die mens, soos God, nuwe dinge in die geskiedenis moet ontwikkel en skep. Sintetiese biologie kan gesien word as tegnologie wat moontlik is omdat die mens na die beeld van God geskape is. Sonder twyfel moet sintetiese biologie egter verantwoordelik beoefen word.


PMLA ◽  
1914 ◽  
Vol 29 (2) ◽  
pp. 152-188
Author(s):  
George B. Dutton

That the critical theories of the seventeenth-century French school of rules find numerous parallels in the work of Thomas Rymer has been perceived by various students of literary criticism. But the recognition of general resemblances has not served, apparently, to secure uniformity of opinion in classifying Rymer as a critic, or in determining the extent to which he represented, in English criticism, the French codification of the rules. Professor Saintsbury states that Eymer had a “charcoal-burner's faith in ‘the rules.‘” On the other hand, Professor Spingarn, who has gone farthest in tracing the parallelisms between Eymer's work and that of preceding critics, regards his work as rationalistic, or based upon common sense, rather than formalistic, based upon rule and precedent. The one would regard Eymer as a participant in the French tradition; the other, as primarily a continuator of certain previously existing English methods. An analysis of the relationship between Rymer and the French critics of the school of rules, more systematic than has yet been attempted, may aid in determining to what extent the critical standards and methods of the French Aristotelian formalists are approximated in Rymer, and what influence the French school had upon one whose criticism, however it may be regarded now, was of great weight and importance for years after it was written.


Author(s):  
Sabine Huschka

This chapter rethinks the relationship between Mary Wigman and Pina Bausch from a viewpoint informed by recent philosophical approaches to dance history. Dance research often draws a genealogy that connects Wigman's approach to that of Bausch, the central representative of German Tanztheater as it emerged in the 1970s. However, it is argued Bausch took a fundamentally different position compared to the one propagated by her predecessor: turning her attention away from absolute truth and toward the truthfulness of any given physical movement on stage, while retaining the appeal to feeling, she sought to develop emotionally determined forms of movement and to create a shared space of human experience beyond any essentialism. But what about the choreographed body in these theatrical spaces of experience? How do movements and gestures function to reveal a perspective on the human being? Which choreographic or theatrical means are used, at the discretion of the individual body, to produce an impression of unmediated immediacy? The radical difference between Wigman and Bausch can be detected in their aesthetics of representation, in the way in which they choreograph emotion.


Classics ◽  
2014 ◽  
Author(s):  
Casper C. de Jonge

Throughout Antiquity, Greeks and Romans interpreted, analyzed, and evaluated the texts of poets and prose writers. They formulated ideas about the nature of poetry, its effects, and its function in society. They also developed theories on the effective composition of prose texts, and they commented on the style of orators, historians, and philosophers. All these different activities can be summarized in the notion of “ancient literary criticism.” Literary criticism was not a separate discipline in Antiquity. Greek and Roman ideas on what we call “literature” (i.e., poems as well as texts of oratory, history, and philosophy) are found in many different kinds of texts (dialogues, epistles, treatises, commentaries, poems) that were produced in various intellectual contexts. Four of these contexts are relevant, in particular: poetry, philosophy, rhetoric, and scholarship. From its beginnings in the Homeric epics, Greek poetry reflected on its own nature, value, and function. Latin poetry was concerned with similar issues: Horace’s Ars Poetica is both a poem and one of the most influential texts of ancient criticism. Throughout Antiquity, poetry provoked all kinds of responses from philosophers. On the one hand, the relationship between poetry and philosophy was framed in terms of a conflict between competing traditions: Xenophanes notoriously objects to the poets’ presentation of gods, and Plato problematizes the mimetic nature of poetry in his Republic. On the other hand, philosophers made extensive use of poetic forms and developed theories of poetry: no critical text from Antiquity has been so influential as Aristotle’s Poetics. Rhetoric is another ancient discipline that is closely connected with literary criticism. In Greek and Roman teaching, students were continuously stimulated to read, study, and analyze the classical texts from the past, which formed the models of stylistic imitation and emulation. By consequence, the rhetorical treatises composed by such teachers as Demetrius, Dionysius, and Quintilian include numerous evaluative observations on specific passages of classical prose and poetry. Finally, there is the tradition of ancient scholarship that came to flourish in the Hellenistic period, most famously in Alexandria and Pergamum. The commentaries of Alexandrian scholars contained observations on literary (stylistic) aspects of the classical texts, which partly and indirectly survive in collections of scholia. This article offers a basic orientation to the study of ancient literary criticism. It lists general historical overviews, introductions to ancient criticism and related disciplines (rhetoric, philosophy, ancient scholarship, aesthetics), essential literature on the most influential critics and schools of criticism (including translations, commentaries, and studies), as well as important discussions of some general issues and concepts of ancient literary criticism.


Problemos ◽  
2009 ◽  
Vol 75 ◽  
pp. 66-72
Author(s):  
Kristupas Sabolius

Jau Husserlio svarstymuose apie fantaziją randame punktyriškų nuorodų į svarbų jos veikimo aspektą – sąmonę, kuri, sužadinta galimybių regėjimo, atveria nederminuotų pasaulių perspektyvą. Šį klausimą praplečia ir visa jėga išplėtoja Sartre’as. Vaizduotė yra sąmonės laisvė – tai iš esmės pagrindinė veikalo „Imaginaire“ mintis. Tačiau šioje laisvėje slypi pamatinis ir neišskaidomas dvilypumas, gal net trilypumas. Kaip sako Sartre’as, „įsivaizdavimo aktas yra vienu ypu konstituojantis, izoliuojantis ir įniekinantis“. O tai reiškia, kad vaizduotiškai nihilistinė struktūra visose sąmonės fazėse identifikuojama kaip esminė žmogaus ir pasaulio santykio apibrėžtis. Pozicionuoti pasaulį kaip pasaulį ar jį „įniekinti“ (néantir) yra tas pats dalykas. Knygoje „L’être et le néant“ aprašoma sąmonė Niekį aptinka savo žvilgsnyje, kuris steigia akiračius ir apgaubia daiktus aureolėmis. Sartre’as sako: „mes matome, kaip niekis vaivorykštės spalvomis nuspalvina pasaulį, žaižaruoja ant daiktų“. Tai reiškia, kad Niekis užklumpa pasaulį kartu su šiuo matymu. Nihilistinės ligos pasirodymo metastazes, kurias priskiriame pasauliui, turime suvokti ne kaip daiktų savybes, bet vien tik kaip mūsų pačių santykį su daiktais, kaip tam tikrą intencionalumo, veikiančio pagal koordinacinę įsivaizdavimo logiką, išraišką.Pagrindiniai žodžiai: fenomenologija, vaizduotė, laisvė, nihilizmas, niekis.Sartre’s Magic Wand. Phenomenology and Nihilistic Freedom of ImaginationKristupas Sabolius SummaryIn Husserl’s writings on fantasy, one could already find references to an important aspect of its function, the one of the consciousness which, stimulated by the vision of its possibilities, opens the perspective of undetermined worlds. The latter topic is widely developed by Sartre. Imagination is the freedom of consciousness, this is the main idea of his Imaginaire. However, this freedom conceals a fundamental duplicity or even triplicity. As Sartre puts it, “the act of imagination is at the same time constituting, isolating and nihilating”. Consequently, the nihilistic and imaginary structure is identified in all the phases of consciousness as the essential definition of the relationship of human being to the world. To pose the world as the world or to nihilate (néantir) it is the same thing. In the description of L’être et le Néant, consciousness finds Nothingness in its own sight which constitutes horizons and covers things with halos. It means that Nothingness enters the world together with the sight and is supposed to be considered as an intentionality functioning according to the coordinating logics of imagination.Keywords: phenomenology, imagination, freedom, nihilism, Nothingness.


2009 ◽  
Vol 16 (1-2) ◽  
pp. 19-34
Author(s):  
Lyn Holness

AbstractSpeaking of Mary's womb, Hans Urs von Balthasar draws attention to the place where the Word 'staked out' a space in a human being in order there itself to become man (human), as the child of a mother. In similar vein we are directed to the mystery that Catholic and Orthodox Christians have always overtly recognized: Mary's unique place among human beings as the one who 'contains the uncontainable God.' If this mystery lies at the heart of our faith, then at the heart of that heart is God's grace. In grace God selects a poor, Galilean girl to be the locus of what Christians believe to be the most extraordinary thing that has ever happened. There is much to learn about 'grace, space and race' through reflection on what occurred in Mary's womb, not least in the relationship between immanence and transcendence. This and other themes which have their origin here provide both the imagery and the theological undergirding for other themes – more concrete, specific, and contemporary – that we might explore in a theology of place in (South) Africa today.


Author(s):  
Friedrich W. De Wet

Having to speak words that can potentially abuse the divine connotation of prophetic speech for giving authority to the own manipulative intent poses a daunting challenge to preachers. The metaphorical images triggered by ‘DNA’ and ‘genetic engineering’ are deployed in illustrating the ambivalent position in which a prophetic preacher finds himself or herself; ambivalence between anticipation of regeneration at the deepest level of humanity on the one hand, and disquiet about the possibility of forcing a human being against his or her will into meeting certain prescribed expectations on the other hand. In reflecting on possible responses to this ambivalence, the theological positions of two prolific scholars in the research field of Homiletics, Gijs D.J. Dingemans and Charles L. Campbell, are critically considered from the point of view of the relationship between Christology and Pneumatology. In reflecting on theological markers for a sensible response, the author argues for a pneumatology in which the work of the Spirit consists of grafting the very DNA of our humanity and all its faculties into Christ, the only One who can open up the true life that is intended for humanity by divine grace. It will be in the very genes of a prophet to speak graceful words, because the prophet will have seen the wonder of the working of divine grace in his or her own life and will have embraced it willingly and joyfully.


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