scholarly journals GENDERED DISCOURSE THROUGH PATRIARCHAL SOCIETY

HOMEROS ◽  
2021 ◽  
pp. 29-34
Author(s):  
Nigiar ISGANDAROVA

This paper aims to articulate the problem of relationship between an individual and society and its outreach through literary texts. I argue that the paradigms of interrelation of women, men, and society, particularly in the communities with pivotal patriarchal status have been directly adapted to the concepts and theories of society development. In the history of philosophy and sociology, various paradigms of society have been developed; the most popular among them are associating society with a bio-organism, analyzing society and an individual from an anthropological point of view, constructing a functionalist approach to this problem. J.J. Rousseau, Spinoza, Diderot, R. Merton, E. Durkheim for centuries have attempted to define a society and highlight its essential features. In this research, the problem is developing through the literary texts of the prominent Azerbaijan writer Anar and his literary characters, focusing on their moral and ethical priorities. As a basis for our research, we have chosen the Robert Merton’s structural functionalism approach. In addition, I agree with many scholars who believe that the movement of history has a spiral shape and at each turn of this spiral, the assessment of the individual by society is equivalent to the totality of values determined by society itself. It is accepted that the number of moral values is stable, but their combination is changing, corresponding to the Fibonacci Sequence, where spirals have a fixed proportion determining their shape (Vauclair 2009). I propose that in all patriarchal societies, the mode of perception of a woman by a man occurs at the level of his genetic memory. Moreover, the memory dictates him the same values as it was centuries ago. The code has not been changed since the period of the Lost Paradise. We will trace this formula of stable genetic memory and changing forms of assessment in a male-dominant society on the examples of the literary characters in Anar’s “White harbor” and Edgar Poe’s “Ligeia”.

Author(s):  
Markus Saur

In this article, the historical localization of Hebrew Bible Wisdom Literature is discussed firstly with regard to the literary development of the books of Proverbs, Job, and Ecclesiastes. By examining these books one can make several observations that help to reconstruct the history not only of the individual books, but also the history of Wisdom Literature as a whole. Wisdom Literature is understood in this context as the result of a process of discussion, interaction, and interdependence, and thus the documentation of a broader discourse surrounding Wisdom topics. This discourse is reflected in the whole of Wisdom Literature of the Hebrew Bible. From this point of view, the differentiation between the Wisdom books and some other Wisdom texts, such as the Wisdom Psalms or the book of Ben Sira, is finally placed within an era overview, and thus a short history of Wisdom Literature is presented.


2012 ◽  
Vol 21 (2) ◽  
pp. 226-244 ◽  
Author(s):  
Masayuki Teranishi ◽  
Aiko Saito ◽  
Kiyo Sakamoto ◽  
Masako Nasu

This article surveys the history of English studies and education in Japan, paying special attention to the role of literary texts and stylistics. Firstly, the role of literature and stylistics in Japan is discussed from a pedagogical point of view, including both English as a foreign language and Japanese as a native language. Secondly, the way in which stylistics has contributed to literary criticism in the country is examined, with reference to the history of literary stylistics since 1980. Finally, this article considers further applications of stylistics to language study in Japan, offering two examples: analysis of thought presentation in Yukio Mishima’s Megami (2006[1955]), and the teaching of an English poem and a Japanese haiku to Japanese EFL students. The overall aim of this article is to demonstrate that literature as language teaching material and stylistics as a critical and teaching method are significant not only in understanding English, but also in appreciating our own native language if it is not English.


2020 ◽  
Vol 2020 (2) ◽  
pp. 112-121
Author(s):  
Nadezhda S. Stepanova

«Happiness» is one of the most significant cultural universals, semantically related to the concepts of the spiritual life of a man, the most important element performing meaning-forming and plot-forming role in an artistic work. The study of the reflection of notions about happiness in the autobiographical prose of V. Nabokov in the context of the literary and cultural situation of the first wave of Russian emigration is defined by the specifics of autobiography as a text that is created at the end of life and involves its recognition from the point of view of a person summing up intermediate or final results. The article analyzes the artistic concept «happiness» in the autobiographical prose of V. Nabokov; it determines its individual author’s content that is correlated with the general cultural content of the concept. The article is devoted to the study of the concept «happiness» as a complex emotional and value formation which reflects the universal artistic experience, recorded in the cultural memory, expresses the individual author’s understanding of the essence of objects and phenomena. The conceptual component of the word «happiness» in the creativity of V. Nabokov includes the harmonious fullness of life, freedom, the gift of creativity, the happiness of childhood, family, the hearth, the happiness of love and marriage, the enjoyment of life and its joys, a reflection of the personal history of upbringing and testing. The concept «happiness» implements not only semantic, but also axiological possibilities, reflecting both the own characteristics of the subject of the artistic image and the features of idiostyle of the writer.


Author(s):  
Dan Stone

This article explores the history of genocide by looking at collective memories, from the point of view of Western culture. Western culture is suffused with autobiographies, especially with traumatic life narratives about the legacies of abusive childhoods. For the individual victims of genocide, traumatic memories cannot be escaped; for societies, genocide has profound effects that are immediately felt and that people are exhorted never to forget. The discussion shows how genocide is bound up with memory, on an individual level of trauma and on a collective level in terms of the creation of stereotypes, prejudice, and post-genocide politics. Despite the risks of perpetuating old divisions or reopening unhealed wounds, grappling with memory remains essential in order to remind the victims that they are not the worthless or less than human beings that their tormentors have portrayed them as such.


Author(s):  
Steffen Heiberg

Arild Huitfeldt’s prefaces to the individual volumes of his Chronicles of Denmark (1595–1604) assume their character of political admonitions addressed to the young Christian IV. Harald Ilsøe has characterized Huitfeldt as a “secret” student of Machiavelli and has shown that the prefaces contain concealed quotations from the Discorsi sopra la prima deca di Tito Livio. An undisguised ideal figure, whom Huitfeldt likes to quote, is Philippe de Commines. Huitfeldt, in his foreword to Hans Mogensen’s Danish translation of Philippe de Commines’ Memoirs (1605), accordingly adopts as his own ideal the analytical and “realistic” approach to writing history of Philippe de Commines and Guicciardini.Huitfeldt does more than simply paraphrase Machiavelli and de Commines. In his preface to King Hans’ history (1599), Huitfeldt, proceeding from this king’s efforts to reconquer Sweden, stresses that even a just war could go wrong. His arguments are political as well as moral and draw on undeclared references to Erasmus of Rotterdam’s antiwar essay Dulce bellum inexpertis – war is beautiful for those who do not know it – which is contained in his Adagia, a collection with commentaries of Greek and Latin sayings.Erasmus’ point is that war is often started by inexperienced princes, who lack insight.Huitfeldt’s use of such formulations in a preface to a young king, who desires an expansive foreign policy, must be seen as daring.By combining Erasmus and Machiavelli, Huitfeldt emphasizes that morality and realpolitik are not opposites; avoiding the devastation of war is a form of realpolitik.Relying one-sidedly on a military solution is a sign of inexperience, dulce bellum inexpertis. This point of view was reiterated at a meeting of the war council in 1604, where Huitfeldt and his supporters opposed the king’s war plans by explaining that politics is not simply a matter of having right on one’s side: he who aims to rule must be able to dissemble and to exercise self-discipline. One must take account of reality.


2018 ◽  
Vol 7 (4.5) ◽  
pp. 601
Author(s):  
L. Yu. Ismailova ◽  
S. V. Kosikov ◽  
V. E. Wolfengagen ◽  
J. V. Mazurova

The paper considers the problem of conceptual modeling of the domains, in which a large number of changes takes place, possesses a number of specific features. Some of the features are connected to the nature of the ongoing changes. The problem becomes severe when the domain contains a large quantity of independently acting agents that can produce changes in various parts of the model, the sets of interrelated data being changed by different agents independently.Besides that, when supporting the dynamic nature models the possibilities of future changes in model objects might largely be deter- mined not only by their current state, but also by the past state - history of the objects in the model. The support to such history inside the current state of the object can be difficult, cumbersome or impractical for other reasons, which also stimulates the search for new ap- proaches to ensure the map of the changes of objects in the domain model.It is offered to receive the decision by single out the individual information identities, that can be called state trajectories from the con- ceptual point of view and object traces from the implementation point of view. They represent a sequence of changes in the state of mod- el objects essential for its support. The traces can fix not all changes of the corresponding objects, but only those which have an influence on the further behavior of the model. Various ways of supporting of traces are considered. The paper presents an approach to the deter- mination and the support to the traces, based on using a combination of methods of the intensional logic and applicative computational systems. 


1950 ◽  
Vol 32 ◽  
pp. 49-69
Author(s):  
J. W. Blake

In speaking this afternoon on the study of African history, I am very conscious that the choice of subject is ambitious. Many aspects of African history are more and more attracting the close attention of scholars, and I wish to apply to the history of the African continent as a whole the experience gained by the study of some aspects of the history of one of the regions, the West Coast. For I have learned that there are dangers no less than securities in the pursuit in isolation of selected regional or topical studies. Authoritative regional histories—histories of the individual colonies of the European states in Africa—are badly needed. But it seems to me that such tasks of local specialized investigation should not be allowed, as they proceed, to throw out of focus the whole picture of African history. So I would respectfully suggest that a case exists for a broader and more integrated approach to the study of African history and for an interpretation of African events from the point of view not merely of the European but also of the Arab, the Indian, and above all the Bantu and the Negro. My appeal is for the study of African history mainly through African eyes and for its own sake.


2017 ◽  
pp. 0-0
Author(s):  
Katarzyna Gurczyńska-Sady

The article deals with the issue of systemic education. The author asks a classic question of whether traditional education systems should concentrate on students with average abilities or maybe they should foster the most talented ones. Considerations on this subject are conducted with regard to the multi-layered thought of Nietzsche, whose position is so invaluable that in a possible polemic it is situated as an exceptionally radical. Writing down the natural history of mankind, Nietzsche formulates a thesis that the moment of the creation of the first human communities, the moment of the socialisation of man, was extremely unfavourable as far as man’s strength, ability and creativity are concerned. He presents socialisation, which is part of the education process, as beneficial for the community and detrimental to the individual. This situation in the course of history remains the same, which – after the adoption of Nietzschean assumptions – gives cause to adopt a radical position of those who deem the education system unfit to foster outstanding individuals. Nietzsche’s view, in comparison with other views, is so innovative that it considers the inability as genealogically founded. Although the educational system from the point of view of the majority contributes to the emergence of new content, ideas or values, it remains inefficient for individuals of genius.


Author(s):  
Igor I. Evlampiev

This chapter highlights the most important characteristics of Russian religiosity and briefly describes the development of Russian religious thought from Russia’s adoption of Christianity in the tenth century up through the twentieth. It is emphasized that Russian religiosity strives to unite the divine and the earthly, in the interests of imparting to earthly reality a divine perfection. The author develops his view that Russian religious philosophy has always inclined towards the Gnostic version of Christianity, which denies the idea of the Fall and admits that the individual, as well as humanity as a whole, can achieve perfection in earthly life (i.e. the ‘Kingdom of God on Earth’ is possible). This point of view, first expressed by Pyotr Chaadaev, later became known as the concept of Godmanhood. Such a view lies at the centre of the philosophical outlook of the most famous Russian thinkers: Fyodor Dostoevsky, Leo Tolstoy, and Vladimir Solovyov. The author argues that the main trend of twentieth-century Russian philosophy was to prove the crucial importance of Christianity for the proper development of civilization, while Christianity itself was understood by Russian thinkers (Nicolas Berdyaev, Semyon Frank, Lev Karsavin, Andrei Tarkovsky and others) as a teaching not so much about God as about the divine nature of man.


1966 ◽  
Vol 13 (1) ◽  
pp. 25-37 ◽  
Author(s):  
Emile Pin

After an introductory section in which are considered the diversity of religious phenomena from the point of view of motivation, the diversity which exists within the same religion, the discrepancy between motivations which are officially approved and effective motivations — and the causes of this discrepancy — the author discusses religious motivation and makes a distinction between primary and secondary motivation. The primary motivations which are first encountered in the history of religions seem to be of the cosmological and biological order. They are based on man's lack of scientific and technical knowledge and the transition to a technical civilisation destroys them at the roots. In spite of technical control over the universe, however, man is still faced with the mystery of death and this in turn gives rise to the desire to prolong his temporal life in the time hereafter. Religions which preach salvation answer this desire. The motivation based on the desire for eternal salvation is much more resistant to socio-cultural changes than the other primary motivations mentioned, but it can, at the same time, lead to a break between normal contemporary activities and religious rites. A third primary motivation, and one which is equally capable of resisting socio- cultural changes, is the purely spiritual desire to do the will of God. The sociologist could question the possibility of observing such a motivation, but it is possible at least to observe the desire to acquire it. Secondary motivations are those which lead people to become members of groups; the individual wishes to submit to the norms of the group. The latter may be a 'civil' group or it may be specifically religious. The first secondary motivation is that of cultural spontanaeity. It is encountered in personalities which are 'tradition-directed'. It does not require a conscious and deliberate attachment to prevailing customs. If the custom changes then the behaviour of the individual changes also. In the case of movement to a technical civilisation where the prevailing culture is pluralist and religiously neutral, the migrant, true to his habit of confirming to the prevailing custom, will cling as faithfully to the new custom as he did to the old. The second motivation examined in the article is the socio-cultural motivation. This is encountered in personalities which are 'inner-directed' which see religion as a cultural institution and which look upon religious organisation as an agency of social control necessary for maintaining order and culture. When socio-cultural change occurs, this motivation does not lead to the abandonment of religious activities but rather to a concentration upon those activities which are kept alive in 'in-groups' where it is possible to nourish memories of the past. The socio-religiorss motivation — that is, the motivation which comes from belonging to a religious society which is clearly distinguished from civil society — requires a sense of belonging to a religious group as such. A number of intermediary stages can come before the birth of this motivation towards the pure state: family, school, local group, ethnic minority, etc. This motivation can resist socio-cultural changes and, in particular, can be proof against the change to an industrial technical society. In conclusion: the transition from a pre-industrial to an industrial society on the part of a particular social class, region or nation will be accom panied by the retention or even the renewal of religious activity, or, on the contrary, by its disappearance, largely as a result of the type of motivations which the religious society has produced in its members before the epoch of change. That which worked efficiently yesterday can be a cause of the failures and losses of tomorrow.


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