Ecosophic Times and Spaces

2020 ◽  
pp. 125-182
Author(s):  
Hanjo Berressem
Keyword(s):  
Projective Space ◽  
Time And Space ◽  
The World ◽  
Fractal Space

The chapter deals with the conceptualization of time and space in Schizoanalytic Cartographies. It first shows how Guattari ecologizes the pair of chronic and aionic time by squaring it within the diagram. It then illustrates this squaring by way of Guattari’s notion of time in his reading of Proust, his idea of the speed of determinability, and the deeply ecological time of kairos as the opportune moment to intervene into and to administer a situation. To conclude this section, it explains Guattari notions of affective and synaptic time. In its second section, the chapter develops, referencing Mandelbrot’s notion of fractal space and Leibniz’ notion of integration, the topological, projective space that is adequate to the space of the world. From within this space, urgent ecological questions can be posed. How to live in this world? How to inhabit its spaces? How to construct spaces that are adequate to the world?

Delving into Horror

2019 ◽  
Vol 29 (5) ◽  
pp. 135-150
Keyword(s):  
The Self ◽  
Time And Space ◽  
The Third ◽  
The World ◽  
The Subject ◽  
Perception Of Time ◽  
Definition Of

The springboard for this essay is the author’s encounter with the feeling of horror and her attempts to understand what place horror has in philosophy. The inquiry relies upon Leonid Lipavsky’s “Investigation of Horror” and on various textual plunges into the fanged and clawed (and possibly noumenal) abyss of Nick Land’s work. Various experiences of horror are examined in order to build something of a typology, while also distilling the elements characteristic of the experience of horror in general. The essay’s overall hypothesis is that horror arises from a disruption of the usual ways of determining the boundaries between external things and the self, and this leads to a distinction between three subtypes of horror. In the first subtype, horror begins with the indeterminacy at the boundaries of things, a confrontation with something that defeats attempts to define it and thereby calls into question the definition of the self. In the second subtype, horror springs from the inability to determine one’s own boundaries, a process opposed by the crushing determinacy of the world. In the third subtype, horror unfolds by means of a substitution of one determinacy by another which is unexpected and ungrounded. In all three subtypes of horror, the disturbance of determinacy deprives the subject, the thinking entity, of its customary foundation for thought, and even of an explanation of how that foundation was lost; at times this can lead to impairment of the perception of time and space. Understood this way, horror comes within a hair’s breadth of madness - and may well cross over into it.

The Intimacy of Belonging: Literacy and the Experience of Sunjata in Mali

2011 ◽  
Vol 38 ◽  
pp. 103-122 ◽  
Author(s):  
Jan Jansen
Keyword(s):  
Religious Experience ◽  
Local Level ◽  
Field Research ◽  
Local People ◽  
Historical Imagination ◽  
Time And Space ◽  
Present Essay ◽  
Extensive Field ◽  
The World ◽  
The Way

Literacy is a personally acquired skill, and the way it is taught to a person changes how that person thinks. Thanks to David Henige historians of Africa are much more aware of how literacy influences memory and historical imagination, and particularly how literacy systems introduce linear concepts of time and space. This essay will deal with these two aspects in relation to Africa's most famous epic: Sunjata. This epic has gained a major literary status worldwide—text editions are taught as part of undergraduate courses at universities all over the world—but there has been little extensive field research into the epic. The present essay focuses on an even less studied aspect of Sunjata, namely how Sunjata is experienced by local people.Central to my argument is an idea put forward by Peter Geschiere, who links the upheaval of autochthony claims in Africa (and beyond) to issues of citizenship and processes of exclusion. He analyzes these as the product of feelings of “belonging.” Geschiere argues that issues of belonging should be studied at a local level if we are to understand how individuals experience autochthony. Analytically, Geschiere proposes shifting away from ”identity” by drawing from Birgit Meyer's work ideas on the aesthetics of religious experience and emotion; Meyer's ideas are useful to explain “how some (religious) images can convince, while other do not.”

scholarly journals Animal Real-Unreal in Traditional Conceptions of the World in Croatian Areas

2021 ◽  
pp. 298-319
Author(s):  
Lidija Bajuk
Keyword(s):  
Real World ◽  
Animal Species ◽  
The Other ◽  
Time And Space ◽  
The World

Trying to interpret oneself and the other in the world, the traditional Man has established a real world and an otherworld. Specific herbal and animal attributes were ascribed to particular people who allegedly had the power to communicate between worldliness and transcendence. Also some human characteristics were linked with herbal and animal mediators. These attributes were folklorized as miraculous powers. Such supernatural beings from South Slavic traditional conceptionsof the world have been largely associated with the pre-Christian deities and their degradations, based on the observed real attributes of the vegetal and animal species. The interdisciplinary comparative way of treating South Slavic folklore real-unreal motifs through time and space in this article is its ethnological, animalistic and anthropological contribution.

Sites of Girlhood

2021 ◽  
Vol 14 (2) ◽  
pp. 114-127
Author(s):  
Tiffany Rhoades Isselhardt
Keyword(s):  
Advisory Board ◽  
Virtual Space ◽  
Virtual Museum ◽  
Time And Space ◽  
Left Behind ◽  
The Past ◽  
Girl Culture ◽  
Wide Range ◽  
The World ◽  
Bear Witness

Where are the girls who made history? What evidence have they left behind? Are there places and spaces that bear witness to their memory? Girl Museum was founded in 2009 to address these questions, among many others. Established by art historian Ashley E. Remer, whose work revealed that most, if not all, museums never explicitly discuss or center girls and girlhood, Girl Museum was envisioned as a virtual space dedicated to researching, analyzing, and interpreting girl culture across time and space. Over its first ten years, we produced a wide range of art in historical and cultural exhibitions that explored conceptions of girlhood and the direct experiences of girls in the past and present. Led by an Advisory Board of scholars and entirely reliant on volunteers and donations, we grew from a small website into a complex virtual museum of exhibitions, projects, and programs that welcomes an average 50,000 visitors per year from around the world.

Paintings

2021 ◽  
Vol 120 (2) ◽  
pp. 363-367
Author(s):  
Finn Enke
Keyword(s):  
Real Life ◽  
Time And Space ◽  
Gender Transition ◽  
Trans People ◽  
Experience Of Time ◽  
The World ◽  
Birth Death

Watercolor and ink help me dwell with the porousness of all morphologies emerging through birth/death, living/nonliving, dis/ability, interbeing, visible and nonvisible embodiments, and the passages of time. In real life, numerous non-trans people have told me that gender transition gives me control over what happens to my body and what people make of it; gives me more freedom than they have to choose what my body/mind does in the world; makes me get younger instead of older. Like me, watercolor has its own opinion and illumination. Like me, it is mortal. When I use ink, as in these black ink paintings, I often close my eyes as I make the lines. The canvas witnesses my nonlinear, non-Cartesian, queer experience of time and space, grief, and love.

PENDIDIKAN TENAGA PASTORAL YANG INTEGRAL DAN KONTEKSTUAL DI INDONESIA

LOGOS ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 68-97
Author(s):  
Leo Agung Srie Gunawan ◽  
Kaisar Octavianus Sihombing
Keyword(s):  
Human Being ◽  
Abstract Concept ◽  
Time And Space ◽  
Progressive Development ◽  
Lay People ◽  
The World

As Christians, it is our duty to tell the world the truth. The truth is not totally an abstract concept. By the existence of Jesus in time and space, we are able to know God himself empirically according to our sensibilities as human being. In short, proclaiming Jesus’ life is proclaiming the truth itself. Nowadays, this duty requires more effort in order to spread the spirituality of Jesus to more people. Progressive development in many ways and stuff bring more obstacles than before. Those who involve themselves in ecclesiastical services should improve their skills due to many challenges among plethora misleading teaching and misconception about what the truth is. In this case, church takes important part in educating and formatting certain people – they could be either priests, religious men or women, or lay people – through its ecclesiastical studies. As for progress, there are at least four fundamental elements we should to care about in order to build better and updated ecclesiastical education.

Playing With Time: An Analysis of Time and Space in Tom Stoppard’s Rosencrantz and Guildenstern Are Dead

2017 ◽  
Author(s):  
Johanna Lawrie
Keyword(s):  
Real World ◽  
Time And Space ◽  
The Real ◽  
Opening Scene ◽  
The World

In this paper I will examine the multiple layers of time within Tom Stoppard’s play, Rosencrantz and Guildenstern Are Dead. Typically, a script plays with two definitions of the term: stage time being that of the audience and the “real world,” and dramatic time, the passing of time within the world of the play and the characters’ lives. Rosencrantz and Guildenstern Are Dead is unique in its multitude of times, each occupying its own space within the story. Hamlet resides in a time that extends beyond that of Rosencrantz and Guildenstern Are Dead, while presenting the same story through different characters. When are these stories presented harmoniously, and when can gaps be found between the two plays in terms of time? In contrast, the play‐within‐a‐play presented in Rosencrantz and Guildenstern Are Dead, titled “The Murder of Gonzago,” represents the story even prior to the opening scene of Hamlet and has an omniscient quality, presenting elements of both Hamlet and Rosencrantz and Guildenstern Are Dead. Though this play‐within‐a‐play represents the longest view of the overlapping stories, it is presented in the shortest amount of time. “The Murder of Gonzago” plays with the limitations of time and space and the acknowledgment of their presentation in theatrical terms. Throughout the paper I will determine the overlapping nature of times within the plays, how they are structured around one another, and what this symbolises for both the spaces of each play and the characters within.  

Fixing the World

2019 ◽  
pp. 259-264
Author(s):  
Jennifer Wenzel
Keyword(s):  
Time And Space ◽  
Environmental Injustice ◽  
Culture Jamming ◽  
The World ◽  
The Face ◽  
The Difference

What kind of remedy or redress can literature and other forms of counterfactual imagining offer in the face of environmental injustice? This epilogue draws together from the book’s previous chapters insights about consumerism, citizenship, enclosure, and exposure in order to contemplate this question. Pivoting from The Yes Men Fix the World (a 2009 documentary about the culture-jamming pranksters, the Yes Men) to Chinua Achebe’s reflections on the difference between “beneficent” and “malignant” fiction, the epilogue argues that we should understand all such fictions as risky: unpredictable in how their causes and effects work themselves out across time and space. Such risks entail not only exposure to the possibility of harm, but also leaps of faith into the unknown and the as-yet unrealized, as well as the prospect that the innocence we tend to imagine about ourselves might be countered with a newfound sense of complicity, entanglement, or even self-reflexive solidarity.

Can Theological Language Have Hidden Meaning?

1983 ◽  
Vol 19 (1) ◽  
pp. 43-56
Author(s):  
John Morreall
Keyword(s):  
The Other ◽  
Time And Space ◽  
Other Hand ◽  
The World ◽  
Spatio Temporal ◽  
The Difference ◽  
Theological Language

Any reflective account of theological language acknowledges very early that words drawn from our experience with creatures have special meanings when applied to God. Because God transcends the created world, we cannot take predicates which apply to creatures and apply them to God without modification. And the more transcendent God is understood to be, the more modified will our language taken from creatures have to be when it is used in theology. A primitive theism which thinks of God simply as a very powerful person will view the difference between God and creatures as merely a matter of degree and not of kind. In such a view God transcends things in the world only in that he has a greater degree of the properties we find in creatures, so that predicates taken from creatures, ‘wise’ and ‘strong’, for example, can be applied to God in almost a straightforward way. The only change in meaning is that God is moreknowing and stronger. In a more sophisticated theism such as Judaism or Christianity, on the other hand, God' transcendence is seen not simply as a difference in degrees of properties, but as a difference in kind. The being God is is radically other than the kinds of beings we find in the created world. Indeed, it is sometimes claimed that God is not even ‘a being’, a thing which exists; rather God is ‘being itself’, ‘pure existence’. Aquinas, for instance, held that God does not haveproperties. God is absolutely simple, and so if we can talk about properties at all in talking about God, we have to say that God is identical to God' properties. God, too, differs radically from creatures in that he is not in time and space, nor is he dependent on anything else. But our language used with creatures is full of explicit or implicit references to time and space and to dependence, so that we cannot take our ordinary terms derived from our experience with spatio-temporal, dependent creatures and apply them straightforwardly to God.

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