Intentionality and Modelled Subjectivities: Aleksei Fedorchenko’s Silent Souls (2010)

2016 ◽  
Author(s):  
Vlad Strukov
Keyword(s):  
The Self ◽  
The Other ◽  
Self Diffusion ◽  
The Subject ◽  
Decisive Evidence ◽  
Symbolic Identity ◽  
Interpretative Framework

I use Fedorchenko’s film, with its faked and performed claims to authenticity, as a means to explore the so-called authenticity-thesis. It contains a particular methodological claim which, according to Ferrara, amounts to a ‘postmetaphysical standpoint’ as an acknowledgement of the impossibility to grasp reality outside an interpretative framework, and that there exists ‘an irreducible multiplicity of interpretative frameworks’ (1998: 11). As a result the subject is for ever destined to float among competing versions, paradigms, symbolic universes, etc. which can never be overcome either through recourse to some decisive evidence or design and use of an experiment. Ferrara’s term ‘self-congruency’ does not presuppose coherence or consistency; instead, it is a matter of symbolic identity and relevance, that is, constant iteration and examination of subjectivity. I show the authenticity-thesis is particularly useful for our consideration of abstract identities, such as traditions and rituals, in the symbolic mode. They advance a feeling (and knowledge) of continuity in time: the capacity to experience the continuity of the other helps forward the congruency of the self, leading to the annihilation of the identity. Such identities rely on the demarcations of the congruent being in opposition to self-confusion and self-diffusion.

Multiple Expeausures: Identity and Alterity in the ‘Self-Portraits’ of Francesca Woodman

Paragraph ◽  
2013 ◽  
Vol 36 (3) ◽  
pp. 376-391
Author(s):  
Amy Sherlock
Keyword(s):  
The Self ◽  
The Other ◽  
The Subject ◽  
Francesca Woodman

This article considers the photographs of Francesca Woodman in terms of the complex and ambivalent set of relations they configure between photographer, photographed subject and viewer. Usually described as ‘self-portraits’, the subject of these fleeting, fractured images simultaneously presents itself whilst seeming to withdraw from them. The self, there where it most openly declares itself, disappears. Drawing on Jean-Luc Nancy's concept of exposition, or exposure, which posits the self as being in-exteriority, thinking the intimacy of subjectivity in terms of an originary relation to the outside or the other, I seek to problematize the possibility both of the portrait and the self that is its subject.

scholarly journals Shame, de-subjectivation and passivity – on the metaphysics of the Self in Levinas and Agamben

2018 ◽  
Vol 63 (1) ◽  
pp. 190
Author(s):  
Fabricio Pontin
Keyword(s):  
The Self ◽  
The Other ◽  
Escape Time ◽  
Greek Thought ◽  
The Subject

This article provides a relation between the problem of shame in both Levinas and Agamben, focusing, for the most part, in the development of Levinas' metaphysics and its relation to the emotional tonality of shame in three works: "On Escape", "Time and the Other" and "Otherwise than Being". In stressing the unique take that Levinas has on metaphysics, I try to point at the tension between Jewish and Greek thought in Levinas, and his option for a radical notion of a situated understanding of the "ethical". Hence my interest in contrasting Levinas and Agamben, as Agamben's appropriation of Levinas' lexicon in his "Remnants of Aushwitz" places the subject in a political, and material, position which is ultimately uncompatible with Levinas' situational and metaphysical take on the self.***Vergonha, des-subjetivização e passividade – a metafísica do Eu em Levinas e Agamben***Este artigo fornece uma relação entre o problema da vergonha tanto em Levinas como em Agamben, focando principalmente, no desenvolvimento da metafísica de Levinas e sua relação com a tonalidade emocional da vergonha em três trabalhos: "De l'évasion", "Le Temps et l'Autre, "e" Autrement qu'être ou Au-delà de l'essence". Ao enfatizar perspectiva única que Levinas tem da metafísica, aponto tensão entre o pensamento judeu e grego em Levinas e sua opção por uma noção radical de uma compreensão situada do "ético". Daí o meu interesse em contrastar Levinas e Agamben, particularmente como a apropriação de Agamben do léxico de Levinas em seu "O que restou de Aushwitz" coloca o assunto em uma posição política e material, que, em última análise, é incompatível com a tomada de posição e metafísica de Levinas.

scholarly journals Het gezicht van de oorlog – het gezicht van de Ander: epifanie van het gelaat in Die son struikel van Dolf van Niekerk

Literator ◽  
2003 ◽  
Vol 24 (2) ◽  
pp. 59-82
Author(s):  
J. Koch
Keyword(s):  
The Other ◽  
The Novel ◽  
Literary Adaptation ◽  
The Face ◽  
Il Y A ◽  
War Experiences ◽  
The Subject ◽  
To Come ◽  
War Experience ◽  
Interpretative Framework

The face of war – the face of the Other: Epiphany of the visage in Die son struikel by Dolf van Niekerk Traumatic war experiences are crucial in shaping the identity of Diederik Versveld, the main character in Dolf van Niekerk’s Die son struikel (The sun stumbles). In this article I want to explore the war experience that the protagonist has to deal with, its literary adaptation, and the construction of the protagonist’s identity. I indicate that the three stages of Diederik’s development are closely connected to the concrete philosophic contents of the novel. The thought of Emmanuel Lévinas serves as my interpretative framework. Central to Diederik Versveld’s experience of war is the reduction of the subject to merely and impersonally existing, to il y a (“there is”). In my opion Lévinian concepts are useful in outlining the route to a better understanding of the protagonist’s experience of the war. In analysing the processing of the trauma of war Lévinas’ notion of the epiphany of the face of the Other can be helpful. The encounter with the Other in the faces of other people plays a crucial role in Diederik’s attempt to come to terms with his experiences of war and death. In Totalité et Infini (Lévinas, 1961:188) the French philosopher wrote: “The epiphany of the face unlocks humanity”.

scholarly journals Der Spannungsbogen von Autonomie und Verletzlichkeit. Eine phänomenologisch-anthropologische Reflexion / The Unsolved Tension between Autonomy and Vulnerability

2017 ◽  
Vol 39 (2-3) ◽  
pp. 349-363
Author(s):  
Alice Pugliese
Keyword(s):  
Phenomenological Approach ◽  
The Self ◽  
The Other ◽  
The Subject ◽  
Definition Of

Summary A phenomenological approach to anthropology should not propose a static definition of man, but inquire into specific human motivations, which never occur isolated. Therefore, the autonomy-dependency connection is presented as a possible human motivational ground. The notion of autonomy, presented with reference to the Kantian idea of the self-determining reason and to the Husserlian account of self-constitution, reveals in itself elements of dependency. On the other side, the notion of vulnerability and reliance is displayed through different approaches of Gehlen, MacIntyre and Toombs in order to illustrate dependency not as a mere capitulation of the subject, but as one of its intrinsic possibilities, which does not exclude autonomous will.

Performing the Self and Staging the Other: Scripting the Legend of Lucretia in Early Modern England

Paragrana ◽  
2010 ◽  
Vol 19 (2) ◽  
pp. 44-59
Author(s):  
Sarah D. R. Sallmann
Keyword(s):  
Early Modern ◽  
Early Modern Period ◽  
National Identities ◽  
The Self ◽  
The Other ◽  
Cultural Encounters ◽  
The Subject ◽  
English Identity ◽  
Plot Structure ◽  
And Control

AbstractIn England, throughout the early modern period and beyond, the Rape of Lucretia served as a central intertext for literary and non-literary works engaging with the subject of transgression. Not only did legal tracts and social pamphlets prescribe a woman to behave analogously to Lucretia after rape in order to contest the innocence of her soul through her bodily performance. Allegorically, the legend′s iteration within new cultural contexts in contemporary English historiography and drama provided a powerful subtext with which national histories and identities were scripted according to a familiar plot structure in order to represent 'the Turk′ and thereby to interpret and control what was perceived to be a threat to English identity and sovereignty at a time of intensifying Anglo-Ottoman encounters. This paper not only demonstrates the re-staging of the Rape of Lucretia in different texts and contexts; it examines the way in which the national identities and cultural encounters are represented and performed through the legend in order to stage the self and the Other within the radical discourse of alterity in contemporary proto-orientalist contexts.

scholarly journals A espiritualidade ontem e hoje: Foucault e a hermenêutica de si

2008 ◽  
Vol 14 (2) ◽  
pp. 205-212
Author(s):  
Eduardo SUGIZAKI ◽  
Mário F. F. ROSA
Keyword(s):  
Long Range ◽  
Historical Perspective ◽  
The Self ◽  
The Other ◽  
Modus Operandi ◽  
Imperial Rome ◽  
Collège De France ◽  
History Of ◽  
The Subject ◽  
Xix Century

The purpose of this article presents the concept of hermeneutics of the self or spirituality that appears in the ’80s Foucault’s work in a course called A hermeneutic of the subject (L’herméneutique du sujet), given in 1982 at the College de France. In order to understand the presentation of this concept as rooted philosophically in his work, I have attempted to situate the way he perceived the birth and flourishing of the hermeneutic of the self during the period of Imperial Rome, its disappearance, in the Classics Age, and its resurrection in the XIX century. I attempted to explain the meaning of this historical perspective on a long range level, on a philosophical and historical horizon. I have henceforth attempted to articulate the ‘modus operandi’ called the ‘history of the modes of subjectiveness’, that characterizes his endeavour of the 1980s with the archaeology of knowing and the geneology of power that characterizes his research during the two previous decades. Thus I have attempted, properly speaking, to characterize spirituality as a form of the constitution of the self in itself as a parallel to the fabrication of the subject by the other in the formation of the subject as subjected.

scholarly journals Infantilization of adolescents in the digital environment

2021 ◽  
Vol 258 ◽  
pp. 07033
Author(s):  
Vladimir N. Panferov ◽  
Svetlana A. Bezgodova ◽  
Anastasia V. Miklyaeva
Keyword(s):  
Empirical Data ◽  
Diagnostic Method ◽  
Negative Impact ◽  
Intergenerational Relationships ◽  
The Self ◽  
The Other ◽  
Digital Environment ◽  
Self Assessment ◽  
The Subject ◽  
The One

The article presents the results of studying the personal maturity of adolescents aged 13-17 (n=1078) who are infantilized in intergenerational relationships (on the model of relations with parents and teachers). Empirical data were collected with the use of the Self-Assessment Scale of Personal Maturity, as well as the modified Dembo-Rubinstein Self-Assessment Diagnostic Method, which measured the actual self-assessment of adolescents’ adulthood, as well as reflected assessments of their own adulthood from the parents’ and teachers’ positions. Infantilization in intergenerational relationships was assessed by comparing the self-assessment of adulthood and the reflected assessments of parents and teachers. The results show that the relationships between adolescents, on the one hand, and parents and teachers, on the other hand, are characterized by a tendency to infantilization. Obvious infantilization is found in about 10 % of cases. Infantilization in intergenerational relationships affects, first of all, the regulatory maturity of adolescents, and its influence differs depending on who is the subject of infantilization: in the case of infantilization by parents, the regulatory maturity of adolescents decreases as they grow up, while in the case of infantilization by teachers it increases. In general, infantilization in relations with parents has more intense negative impact on the formation of personal maturity in adolescence, in comparison with infantilization on the part of teachers.

Notes on the Philosophy of Childhood and the Politics of Subjectivity

1998 ◽  
pp. 12-19
Author(s):  
David Kennedy
Keyword(s):  
Power Relations ◽  
The Self ◽  
The Other ◽  
The Subject ◽  
The Way

The Western onto-theological tradition has long been preoccupied with two symbolizations of childhood. One conceives of it as an original unity of being and knowing, an exemplar of completed identity. The other conceives of childhood as deficit and danger, an exemplar of the untamed appetite and the uncontrolled will. In the economy of Plato and Aristotle’s tripartite self, the child is ontogenetically out of balance. She is incapable of bringing the three parts of the self into a right hierarchal relation based on the domination of reason. In other words, attaining adulthood means eradicating the child. Freud’s reformulation of the Platonic community of self combines the two symbolizations. His model creates an opening for shifting power relations between the elements of the self. He opens the way toward what Kristeva calls the "subject-in-process," a pluralism of relationships rather than an organization constituted by exclusions and hierarchies. After Freud, the child comes to stand for the inexpugnable demands of desire. Through dialogue with this child, the postmodern adult undergoes the dismantling of the notion of subjectivity based on domination, and moves toward the continuous reconstruction of the subject-in-process.

The Originality of Levinas

1998 ◽  
pp. 173-181
Author(s):  
D.G. Leahy
Keyword(s):  
The Self ◽  
The Other ◽  
Complete Exclusion ◽  
The Subject ◽  
Unity Of The Self

Levinas depicts a pluralism of subjectivity older than consciousness and self-consciousness. He repudiates Heidegger's notion of solitude in order to explore the implications of the Husserlian pure I outside the subject. A hidden Good constitutes the Other in the self: a diremption not at the expense of the unity of the self. Levinas stands with Nietzsche on the side of life which requires and is capable of no justification whatsoever. But for Levinas the totality is ruptured by the thought that there is a unity of self undiminished by its immemorial responsibility for the Other, a unity of self beyond totality. This self containing the Other is the transcendence of the Ego otherwise immanent in Husserl's pure intentionality. Just here Levinas' thought is most perfectly distinguished from Sartre's notion of the transcendence of the Ego as complete exclusion from the immanence of intentionality. The pure I is otherwise than the Hegelian absolute Elastizität: incarnate and inspirited, the "self tight in its own skin." The transubstantiation of Ego to Other has not yet occurred to thought in Levinas, but what does occur here is the altersubstantiation of the I. The Other in the Same is an alteration of essence. It is precisely through thinking the contraction of [the modern] essence [of consciousness] that Levinas thinks otherwise than being, beyond essence, thinks "a thought profounder and 'older' than the cogito." Humanity signifies a "new image" of the Infinite in the preoriginary freedom by which the Self shows the Other mercy.

Gatekeepers of (Non-)Knowledge: Aleksei Balabanov’s Morphine (2008)

2016 ◽  
Author(s):  
Vlad Strukov
Keyword(s):  
Cultural Memory ◽  
The Self ◽  
The Other ◽  
Cultural Discourse ◽  
The Past ◽  
The Future ◽  
The Subject ◽  
Self Organisation ◽  
The Continuum

Balabanov’s Morphine is concerned with cultural memory conceived as a continuum; not as identity but rather subjectivity in construction. The concepts relates to Badiou’s study of subjectivity. It determines existence in a world where the horizon of knowledge is always disappearing and is never available to us in its integrity whereby the subject is barred from the infinite. Different directions and speeds of movement generate the transcendental subject in that the subject is in relation to the variations of the lived. One of such states implies a continuum, or becoming without determination, whilst the other, refers to the imperative to construct knowledge out of the elements of the continuum. Such assemblages, rituals and rites allow the subject to access the ‘beyond’, a different realm, where the elements of the past are positioned towards the future. The transcendence of the subject is coded as an unstoppable flow of imagery—a hallucination—divided into sequences by reiterations and references to the cultural discourse: an introspective vision produces not self-organisation but self-destruction as the subject becomes aware of its own infiniteness. I showcase how Balabanov’s Morphine captures the brutality of such openings and the self-annihilating impact of nothingness.

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