scholarly journals Everyday Aesthetics and the Practice of Historical Reenactment

2022 ◽  
pp. 113-120
Author(s):  
Ulrike Wagner
Keyword(s):  
Everyday Life ◽  
Ralph Waldo Emerson ◽  
The Bible ◽  
Historical Reenactment ◽  
Everyday Aesthetics ◽  
The Common ◽  
Point Of Departure

Throughout his career, Stanley Cavell’s subject has been the ordinary: what Ralph Waldo Emerson would call ‘the near, the low, the common’. Cavell provides compelling insights into Emerson’s efforts to locate philosophy within the flow of everyday life. He examines how Emerson renews common thinking, citations, and fragments from the works of others by means of his ‘aversive thinking’: his technique of turning writing back upon itself. While taking Cavell’s Emerson readings as its point of departure, this essay switches Cavell’s philosophical angle for a philological one. I suggest that Emerson’s engagement with contemporary debates concerning the historical reading of sacred and secular literature (the Bible, Homer, Shakespeare) formed his own practice of reworking literatures of various origins and recasting aesthetics in major ways.

scholarly journals The Apocalyptic Interlude: Revealing Death in Kinshasa

2005 ◽  
Vol 48 (2) ◽  
pp. 11-32 ◽  
Author(s):  
Filip De Boeck
Keyword(s):  
Everyday Life ◽  
Book Of Revelation ◽  
The Bible ◽  
Collective Imagination ◽  
The Impact ◽  
Point Of Departure ◽  
Point Of Reference

Abstract:Temporality in contemporary Kinshasa is of a very specific eschatological kind and takes its point of departure in the Bible, and more particularly in the Book of Revelation, which has become an omnipresent point of reference in Kinshasa's collective imagination. The lived-in time of everyday life in Kinshasa is projected against the canvas of the completion of everything, a completion which will be brought about by God. As such, the Book of Revelation is not only about doom and destruction, it is essentially also a book of hope. Yet the popular understanding of the Apocalypse very much centers on the omnipotent presence of evil. This article focuses on the impact of millennialism on the Congolese experience, in which daily reality is constantly translated into mythical and prophetic terms as apocalyptic interlude.

Lay Risk Management

2017 ◽  
Author(s):  
Erik Löfmarck
Keyword(s):  
Risk Management ◽  
Everyday Life ◽  
Real Life ◽  
Social Embeddedness ◽  
Heuristics And Biases ◽  
Specific Context ◽  
Self Identity ◽  
Common Task ◽  
The Common ◽  
Point Of Departure

How do individuals relate to risk in everyday life? Poorly, judging by the very influential works within psychology that focus upon the heuristics and biases inherent to lay responses to risk and uncertainty. The point of departure for such research is that risks are calculable, and, as lay responses often under- or overestimate statistical probabilities, they are more or less irrational. This approach has been criticized for failing to appreciate that risks are managed in relation to a multitude of other values and needs, which are often difficult to calculate instrumentally. Thus, real-life risk management is far too complex to allow simple categorizations of rational or irrational. A developing strand of research within sociology and other disciplines concerned with sociocultural aspects transcends the rational/irrational dichotomy when theorizing risk management in everyday life. The realization that factors such as emotion, trust, scientific knowledge, and intuition are functional and inseparable parts of lay risk management have been differently conceptualized: as, for example, bricolage, in-between strategies, and emotion-risk assemblage. The common task of this strand is trying to account for the complexity and social embeddedness of lay risk management, often by probing deep into the life-world using qualitative methods. Lay risk management is structured by the need to “get on” with life, while at the same time being surrounded by sometimes challenging risk messages. This perspective on risk and everyday life thus holds potentially important lessons for risk communicators. For risk communication to be effective, it needs to understand the complexity of lay risk management and the interpretative resources that are available to people in their lifeworld. It needs to connect to and be made compatible with those resources, and it needs to leave room for agency so that people can get on with their lives while at the same time incorporating the risk message. It also becomes important to understand and acknowledge the meaning people attribute to various practices and how this is related to self-identity. When this is not the case, risk messages will likely be ignored or substantially modified. In essence, communicating risk requires groundwork to figure out how and why people relate to the risks in question in their specific context.

Hopscotch Modernism: On Everyday Life and the Blurring of Art and Social Science

2006 ◽  
Vol 2 (1) ◽  
pp. 70-79 ◽  
Author(s):  
Ben Highmore
Keyword(s):  
Twentieth Century ◽  
Social Science ◽  
Everyday Life ◽  
Systematic Study ◽  
Cultural Practices ◽  
Health Centre ◽  
Small Scale ◽  
Modernist Literature ◽  
The Everyday ◽  
Point Of Departure

From a remarkably innovative point of departure, Ben Highmore (University of Sussex) suggests that modernist literature and art were not the only cultural practices concerned with reclaiming the everyday and imbuing it with significance. At the same time, Roger Caillois was studying the spontaneous interactions involved in games such as hopscotch, while other small scale institutions such as the Pioneer Health Centre in Peckham, London attempted to reconcile systematic study and knowledge with the non-systematic exchanges in games and play. Highmore suggests that such experiments comprise a less-often recognised ‘modernist heritage’, and argues powerfully for their importance within early-twentieth century anthropology and the newly-emerged field of cultural studies.

SIMILARITIES AND DIFFERENT FEATURES OF HAND GESTURES IN AMERICAN AND KYRGYZ CULTURES

2019 ◽  
pp. 19-22
Author(s):  
Avtandil kyzy Ya
Keyword(s):  
Everyday Life ◽  
Facial Expressions ◽  
Main Part ◽  
Body Language ◽  
Hand Gestures ◽  
Common Definition ◽  
The World ◽  
The Common ◽  
Definition Of ◽  
Different Cultures

Abstract: This paper highlights similarities and different features of the category of kinesics “hand gestures”, its frequency usage and acceptance by different individuals in two different cultures. This study shows its similarities, differences and importance of the gestures, for people in both cultures. Consequently, kinesics study was mentioned as a main part of body language. As indicated in the article, the study kinesics was not presented in the Kyrgyz culture well enough, though Kyrgyz people use hand gestures a lot in their everyday life. The research paper begins with the common definition of hand gestures as a part of body language, several handshake categories like: the finger squeeze, the limp fish, the two-handed handshake were explained by several statements in the English and Kyrgyz languages. Furthermore, this article includes definitions and some idioms containing hand, shake, squeeze according to the Oxford and Academic Dictionary to show readers the figurative meanings of these common words. The current study was based on the books of writers Allan and Barbara Pease “The definite book of body language” 2004, Romana Lefevre “Rude hand gestures of the world”2011 etc. Key words: kinesics, body language, gestures, acoustics, applause, paralanguage, non-verbal communication, finger squeeze, perceptions, facial expressions. Аннотация. Бул макалада вербалдык эмес сүйлѳшүүнүн бѳлүгү болуп эсептелген “колдордун жандоо кыймылы”, алардын эки башка маданиятта колдонулушу, айырмачылыгы жана окшош жактары каралган. Макаланын максаты болуп “колдордун жандоо кыймылынын” мааниси, айырмасы жана эки маданиятта колдонулушу эсептелет. Ошону менен бирге, вербалдык эмес сүйлѳшүүнүн бѳлүгү болуп эсептелген “кинесика” илими каралган. Берилген макалада кѳрсѳтүлгѳндѳй, “кинесика” илими кыргыз маданиятында толугу менен изилденген эмес, ошого карабастан “кинесика” илиминин бѳлүгү болуп эсептелген “колдордун жандоо кыймылы” кыргыз элинин маданиятында кѳп колдонулат. Андан тышкары, “колдордун жандоо кыймылынын” бир нече түрү, англис жана кыргыз тилдеринде ма- селен аркылуу берилген.Тѳмѳнкү изилдѳѳ ишин жазууда чет элдик жазуучулардын эмгектери колдонулду. Түйүндүү сѳздѳр: кинесика, жандоо кыймылы, акустика,кол чабуулар, паралингвистика, вербалдык эмес баарлашуу,кол кысуу,кабыл алуу сезими. Аннотация. В данной статье рассматриваются сходства и различия “жестикуляции” и частота ее использования, в американской и кыргызской культурах. Следовательно, здесь было упомянуто понятие “кинесика” как основная часть языка тела. Как указано в статье, “кинесика” не была представлена в кыргызской культуре достаточно хорошо, хотя кыргызский народ часто использует жестикуляцию в повседневной жизни. Исследовательская работа начинается с общего определения “жестикуляции” как части языка тела и несколько категорий жестикуляции, таких как: сжатие пальца, слабое рукопожатие, рукопожатие двумя руками, были объяснены несколькими примерами на английском и кыргызском языках. Кроме того, эта статья включает определения слов “рука”, “рукопожатие”, “сжатие” и некоторые идиомы, содержащие данных слов согласно Оксфордскому и Академическому словарю, чтобы показать читателям их образное значение. Данное исследование было основано на книгах писателей Аллана и Барбары Пиз «Определенная книга языка тела» 2004 года, Романа Лефевра «Грубые жестикуляции мира» 2011 года и т.д. Ключевые слова: кинесика, язык жестов, жесты, акустика, аплодисменты, паралингвистика, невербальная коммуникация, сжатие пальца, чувство восприятия, выражение лиц.

scholarly journals ‘Dirt’ in Dialect

English Today ◽  
2021 ◽  
pp. 1-16
Author(s):  
Manfred Markus
Keyword(s):  
Everyday Life ◽  
Dominant Role ◽  
Spoken Language ◽  
Large Majority ◽  
Middle Classes ◽  
The Common ◽  
Everyday Reality ◽  
Late Modern

Given today's general bias towards euphemisms (cf. Arif, 2015), the topic of this paper may seem embarrassing and ill-chosen. However, it makes sense to find out to what extent the spoken language of dialects in former centuries correlated with one of the dark sides of everyday reality. In Britain up to the second half of the 19th century, traditional dialect was the common linguistic medium of the large majority of people (the lower and middle classes), just before the norm of ‘King's English’ and, in linguistics, of système, started playing a dominant role. We may assume that the English dialects of the Late Modern English (LModE) period (1700–1900) were a correlative of people's everyday life.

Clive Bell’s "Metaphysical Hypothesis" and Everyday Aesthetics

2021 ◽  
Vol 1 ◽  
pp. 53-60
Author(s):  
Thomas Leddy ◽  
Keyword(s):  
Everyday Life ◽  
Contemporary Art ◽  
Philosophy Of Art ◽  
Social Meaning ◽  
Surface Level ◽  
Everyday Aesthetics ◽  
The Everyday ◽  
Deep Meaning ◽  
Definition Of ◽  
Formal Properties

Clive Bell’s Art, published in 1913, is widely seen as a founding document in contemporary aesthetics. Yet his formalism and his attendant definition of art as “significant form” is widely rejected in contemporary art discourse and in the philosophy of art. In this paper I argue for a reconsideration of his thought in connection with current discussions of “the aesthetics of everyday life.” Although some, notably Allen Carlson, have argued against application of Bell’s formalism to the aesthetics of everyday life, I claim that this is based on an interpretation of the concept that is overly narrow. First, Li Zehou offers an interpretation of “significant form” that allows in sedimented social meaning. Second, Bell himself offers a more complex theory of significant form by way of his “metaphysical hypothesis,” one that stresses perception of significant form outside the realm of art (for example in nature or in everyday life). Bell’s idea that the artist can perceive significant form in nature allows for significant form to not just be the surface-level formal properties of things. It stresses depth, although a different kind than the cognitive scientific depth Carlson wants. This is a depth that is consistent with the anti-dualism of Spinoza, Marx and Dewey. Reinterpreting Bell in this direction, we can say we are moved by certain relations of lines and colors because they direct our minds to the hidden aspect of things, the spiritual side of the material world referred to by Spinoza and developed by Dewey in his concept of experience. Bell hardly “reduces the everyday to a shadow of itself,” as Carlson puts it, since the everyday, as experienced by the artist or the aesthetically astute observer, has, or potentially has, deep meaning. If we reject Bell’s dualism and his downgrading of sensuous experience, we can rework his idea of pure form to refer to an aspect of things detached, yes, from practical use, but not from particularity or sedimented meaning, not purified of all associations.

Ancient and Modern Practices of Citizenship in Asia and the West

2018 ◽  
Keyword(s):  
Everyday Life ◽  
The Self ◽  
First Century ◽  
Care Of The Self ◽  
The West ◽  
City Life ◽  
Good Citizen ◽  
The Past ◽  
Twenty First Century ◽  
Point Of Departure

What does it mean to be a good citizen today? What are practices of citizenship? And what can we learn from the past about these practices to better engage in city life in the twenty-first century? Ancient and Modern Practices of Citizenship in Asia and the West: Care of the Self is a collection of papers that examine these questions. The contributors come from a variety of different disciplines, including architecture, urbanism, philosophy, and history, and their essays make comparative examinations of the practices of citizenship from the ancient world to the present day in both the East and the West. The papers’ comparative approaches, between East and West, and ancient and modern, leads to a greater understanding of the challenges facing citizens in the urbanized twenty-first century, and by looking at past examples, suggests ways of addressing them. While the book’s point of departure is philosophical, its key aim is to examine how philosophy can be applied to everyday life for the betterment of citizens in cities not just in Asia and the West but everywhere.

Social Class, Consumption and the Influence of Bourdieu: Some Critical Issues

1997 ◽  
Vol 44 (1_suppl) ◽  
pp. 274-301 ◽  
Author(s):  
Brian Longhurst ◽  
Mike Savage
Keyword(s):  
Social Networks ◽  
Social Class ◽  
Everyday Life ◽  
Occupational Groups ◽  
Critical Issues ◽  
Consumption Practices ◽  
The Relationship ◽  
Point Of Departure ◽  
The Way

Bourdieu's work has been an important point of departure for recent analyses of the relationship between social class and consumption practices. This chapter takes stock of Bourdieu's influence and explores some problems which have become apparent—often in spite of Bourdieu's own hopes and general views. We point to the way that Bourdieu's influence has led to an approach to consumption which focuses on the consumption practices of specific occupational classes and on examining variations in consumption practice between such occupational groups. We argue that it this approach has a series of problems and suggest the need to broaden analyses of consumption to consider issues of ‘everyday life’, sociation, and social networks.

Practical Theology and the Common Good—Why the Bible is Essential

2016 ◽  
Vol 9 (2) ◽  
pp. 101-114 ◽  
Author(s):  
Tim Gorringe ◽  
Christopher Rowland
Keyword(s):  
Practical Theology ◽  
Common Good ◽  
The Common Good ◽  
The Bible ◽  
The Common

scholarly journals KHALWAT DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF

2019 ◽  
Vol 10 (2) ◽  
pp. 109-121
Author(s):  
Bukhari Bukhari
Keyword(s):  
Everyday Life ◽  
Common Good ◽  
Female Side ◽  
The Common Good ◽  
Bargaining Position ◽  
The Common ◽  
The Law

The existence of a man and woman who have no kinship so that it is lawful to marry her, in a lonely place without being ac companied by a mahram of the male or female side. This khalwat is a crime that is not subject to hudud punishment and kafarah punishment. This form of khalwat crime is included in the category of ta'zir finger whose number of punishment is not limited. In the Qur'an and Sunnah this khalwat act is highly reproached, but not clearly regulated in the Qur'an and Sunnah. So this act can be entered into the ta'zir group. All deeds that should (need) be forbidden to fulfill the common good (community). This prohibition must necessarily be made on the basis of community agreement / consensus in ways that are considered eligible. In North Aceh, the khalwat actors who are close to the power are hard to touch with the law, it is not surprising to all of us to remember that the law in this country is not yet the commander but the law is merely a bargaining position in everyday life.

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