Who Tells the Story of “the War of Religious Symbols”?: An Analysis of Genette’s Categories of Voice and Point of View in ABC, El Mundo and El País Reports on the Withdrawal of the Crucifix and the Prohibition of the Veil in Spain: Sira Hernández Corchete & Beatriz Gómez Baceiredo

2021 ◽  
pp. 136843102098541
Author(s):  
Krzysztof Kędziora

The debate between Jürgen Habermas and John Rawls concerns the question of how to do political philosophy under conditions of cultural pluralism, if the aim of political philosophy is to uncover the normative foundation of a modern liberal democracy. Rawls’s political liberalism tries to bypass the problem of pluralism, using the intellectual device of the veil of ignorance, and yet paradoxically at the same time it treats it as something given and as an arbiter of justification within the political conception of justice. Habermas argues that Rawls not only incorrectly operationalizes the moral point of view from which we discern what is just but also fails to capture the specificity of democracy which is given by internal relations between politics and law. This deprives Rawls’s political philosophy of the conceptual tools needed to articulate the normative foundation of democracy.


2019 ◽  
Author(s):  
Ozan Aksoy ◽  
Diego Gambetta

Using a natural experiment, we find that in provinces where Turkey’s Islamic Justice and Development Party (AKP) just won the election in 2004, women, including those who are weakly- or non-religious, now veil far more than in provinces in which AKP just lost, the more so the poorer they are. This effect, as we predict, does not occur for praying regularly which is a more costly and harder to observe practice. We argue that veiling is higher in AKP provinces not only because of a generic aim to conform to the stricter mores fostered by the victorious party. We find that those who veil, particularly those in AKP provinces who are not pious, are more politically active than those who do not veil. This may be an indication that veiling could partly be a strategic response to policies, which favour those who are or appear pious. Our study suggests that observable religious practices may have their independent dynamics driven by the pursuit of instrumental goals. Our results also suggest that parties with a religious ideology have an advantage over their secular counterparts in solving the clientelistic information problem, for they can rely on religious symbols for screening and signalling.


Author(s):  
Nana Qiria
Keyword(s):  
The Veil ◽  

Even a glance at Zviad Gamsakhurdia's work shows that he has experienced a long creative burn, he is extremely strong in worldviews and eternal, unchanging, even strangely calm, but thematically changeable.In his work, the arousal of feelings and the veil of thought are harmoniously combined. When the register of such harmony is very high, elements of prophethood appear in Zviad Gamsakhurdia's work and it must be said that his prophecy is infallible and skillfully placed in the artistic mold. In his poetry there is a skillfully blended vague allegory conveyed with a premeditated intent, something between mediocre openness and obscure, transparent and obscure. It can be boldly said that Zviad Gamsakhurdia is a master of enigmatic poetry.The aim of the research is to critically analyze the poetry of the great Georgian figure, thinker and writer Zviad Gamsakhurdia (from a prophetic and enigmatic point of view).The method is comparative. The merits and weaknesses of Zviad Gamsakhurdia's works can be seen in comparison, more - the first.Research result - Prophecy by Zviad Gamsakhurdia is the biggest secret of life. Both his enigma and prophecy stem from bottomless freedom.


Author(s):  
Ozan Aksoy ◽  
Diego Gambetta

Abstract Using a natural experiment, we find that in provinces where Turkey’s Islamic Justice and Development Party (AKP) just won the election in 2004, women, including those who are weakly religious or non-religious, now veil far more than in provinces in which AKP just lost, the more so the poorer they are. This effect, as we predict, does not occur for praying regularly which is more costly and harder to observe practice. We argue that veiling is higher in AKP provinces not only because of a generic aim to conform to the stricter mores fostered by the victorious party. We find that those who veil, particularly those in AKP provinces who are not pious, are more politically active than those who do not veil. This may be an indication that veiling could partly be a strategic response to policies, which favour those who are or appear pious. Our study suggests that observable religious practices may have their independent dynamics driven by the pursuit of instrumental goals. Our results also suggest that parties with a religious ideology have an advantage over their secular counterparts in solving the clientelistic information problem, for they can rely on religious symbols for screening and signalling.


Tekstualia ◽  
2019 ◽  
Vol 1 (5) ◽  
pp. 103-122
Author(s):  
Arent van Nieukerken

Religious images and motives in nineteenth-century poetry (particularly in the period of dominant Positivism) became gradually aestheticized and lost much their original symbolic impact. This was partly due to the consequences of Kantian philosophy that introduce a dichotomy between phenomena and noumena. Positivism was merely interested in the relation between objects belonging to the phenomenal world. Critical theology (D.F. Strauss, Ernest Renan) started to analyze religious symbols and New Testament stories from the point of view of history and (compared) myth, applying positivist methodology to the “humanities”. Poets wishing to recapture the religious potential (the “Holy”) of traditional symbols and ritual had to recontextualize them. The “sacred” does not reside in the symbols themselves, but it is transferred to the relation established by the individual between his position in the world and a symbol or ritual. The religious moment results from experiencing this “unrepeatable” relation (its unrepeatability being the condition of contact with transcendence, relating the symbol as phenomenon with the noumenal sphere that is present as a trace – the individually experienced symbol points to its absence). In Polish late romantic poetry (e.g. Adam Asnyk) the individualization of the experience of transcendence is impeded by the patriotic connotations of religious symbols and rituals that presuppose the experience of belonging to a (“national”) community (a “relic” of Polish romantic messianism, c.f. the aftermath of the January Uprising). The modernist poet Stanisław Korab Brzozowski succeeded in developing a poetic method of recontextualizing traditional religious symbols that allowed to show the incompatibility between the phenomenal and the noumenal sphere as an inner experience of a subject (e.g. a wooden cross stretching its arms to an empty heaven) as a direct reaction to Renan´s relativization of the Christian “Heilsgeschichte”, unmediated by Polish romantic messianism).


2018 ◽  
Vol 222 (1) ◽  
pp. 225-240
Author(s):  
Ahmed Abdul RazaqNasir

The thesis of New Historicism in this research stand on an approach the narrative discource in a novel named "the veil of bride" by Muhammed Al Humarany an Iraqi novelist. It's written after American occupation to Iraq in 9 April 2003. The approach also try to know how the traces of past enter the modern culture, and put the literary work in the historical Context, and then interpretate the codes of narrative text, and deeply digging to grasp the cultural systems, that lies in aesthetic text. This systems that disguise in the novels meanwhile its imagenativelyportartes the reality, from point of view agree or disagree with the historical events. So this resaearch try to deconstruct the central and dominant discourses in the aesthetic text, to reveal the part of diver mountain in the discourses of texts. The research diveds into two parts: First is a theoritcal approach, which distinguish between the traditional historical criticism and New Historical criticism, and how are they connect with the cultural criticism. Second is try to approach the novel of this research


2020 ◽  
Vol 11 (4) ◽  
pp. 239-250 ◽  
Author(s):  
Matthieu Talagas ◽  
Nicolas Lebonvallet ◽  
François Berthod ◽  
Laurent Misery

AbstractCutaneous nociception is essential to prevent individuals from sustaining injuries. According to the conventional point of view, the responses to noxious stimuli are thought to be exclusively initiated by sensory neurons, whose activity would be at most modulated by keratinocytes. However recent studies have demonstrated that epidermal keratinocytes can also act as primary nociceptive transducers as a supplement to sensory neurons. To enlighten our understanding of cutaneous nociception, this review highlights recent and relevant findings on the cellular and molecular elements that underlie the contribution of epidermal keratinocytes as nociceptive modulators and noxious sensors, both under healthy and pathological conditions.


2020 ◽  
Vol 102 ◽  
pp. 712-726
Author(s):  
Elena S. Mahler

The article examines the ideological connection of the name glory and Russian philosophy of the name with the theology of father John of Kronstadt, which allows us to speak of him as one of the main precursors of this direction in Russian thought. The article offers the analysis of the most revealing references to father John by the name praisers - first of all, Hilarion (Domrachev), Anthony (Bulatovich) and metropolitan Veniamin (Fedchenkov), who justified the name praising using the views of father John and demonstrated his succession to the traditional patristic heritage. Also the author investigates the most illustrative references of the imyabortsy to father John’s ideas - first of all, the synodal theologians Nikon (Rozhdestvensky) and Sergey Troitsky, for whom the onomatodoxy statements of father John were the problem that required analysis and different interpretation. The ideological relationship between the teachings of John of Kronstadt with the Russian philosophy of the the name - Florensky, Losev and Bulgakov is examined using the example of two topics that reveal their main substantive coincidence and difference. This is the theme that was identically understood by them, the theme of the relationship between the Name and the God - the ontological connection expressed in the main onomatodox formula of father John: “the Name of God is God Himself”, accepted and expanded by each of the representatives of the philosophy of the name. And also the theme of the relationship between the name and the icon that they understand differently - the ontological relationship between the divine name and the icon. From the point of view of father John of Kronstadt, these categories, like all religious symbols, are in essence equal places of the divine presence; while from the point of view of the philosophers of the name, the category of the name, as the divine energy or the place of its residence, ontologically exceeds the icon, as the material phenomenon that receives sanctification and relationship with God through the name.


2021 ◽  
Vol 66 (1) ◽  
pp. 169-198
Author(s):  
Livia Dioșan

"“What is a father?” That is the question. This paper discusses Hamlet emphasizing the concept of desire and its formation for any human being. From a Lacanian psychoanalytical point of view, a difference between need, demand, and desire will be considered, in order to better understand how desire appears from the fabric of a topological surface and takes its place in the reality of the subject. Then the matheme of phantasy and the various objects that present themselves in Hamlet, namely Ophelia and others, as well as the stages of the relationship between Hamlet and his object will be analyzed. The analysis of the obsessional structure allows a better understanding of the movement of desire and action in Hamlet, without stating an obsessional structure in the character itself because what is interesting in the end is that Hamlet actually illustrates the place of desire for any human being. Following Lacan’s seminars, the paper will approach the relationship between faith and death, as well as the Borromean place of the Symbolic, with the consequences that emerge when the Symbolic crashes. This way, one could get closer to the fundamental question, pertaining to the function of the father and the unfortunate lifting of the veil that places Hamlet in an impossible position from which he cannot act to fulfill his destiny because the existence of desire is conditioned by the faith in death. The answer to the question would be that a father is seen in the context of actioning as a function, like a mathematical function, to orient the desire of the mother. Instead, in Hamlet, there is only legacy of a sin. Keywords: desire, phantasy, phallus, object, father, law, symbolic, veil, matheme. "


2017 ◽  
Vol 4 (6) ◽  
pp. 15
Author(s):  
Olga Casal Maceiras

El debate sobre la utilización de los símbolos religiosos en el ceremonial público español no es nuevo. Desde que la Constitución de 1978 acuñara el Estado aconfesional, se renueva periódicamente la controversia sobre la presencia de los símbolos religiosos en los actos oficiales, principalmente en la toma de posesión de cargos públicos, tanto en el ámbito del Estado, como en el de las comunidades autónomas o las administraciones locales, sin que exista, hasta el momento, una directriz unívoca o un criterio único a seguir.Defensores y detractores argumentan, cada cual con sus razones, tanto en los medios de comunicación como en las cámaras legislativas, pretendiendo unos legislar en contra del uso de los símbolos religiosos y otros en favor de su permanencia.El tema, que no es meramente formal, resulta complejo, ya que pone en juego sentimientos religiosos, intereses políticos y tradiciones históricas y culturales.  Todo ello en un contexto sociopolítico convulso que no se presta precisamente a la reflexión pausada y ponderada.Con la intención de plantear el debate desde el análisis de la situación en que se encuentra, lo abordaremos desde diferentes perspectivas: el punto de vista conceptual, que nos acercará al verdadero papel que juegan los símbolos en el ceremonial público; el punto de vista legal, que nos situará en el marco normativo de aplicación, y el punto de vista comparativo, que nos permitirá relativizar al comparar el caso español con el de otros países de nuestro entorno geopolítico.Nos ceñiremos al caso de las tomas de posesión de cargos públicos, que es suficientemente amplio y representativo de la situación actual.________________________The debate about the use of religious symbols in the Spanish public ceremonial is not new. Since the Constitution of 1978, the non-denominational state has coined, the controversy over the presence of religious symbols in official acts, especially in the taking of public office, both at the State level and in the autonomous communities or local administrations, without a single guideline or a single criterion to follow.Defenders and detractors argue, each with their reasons, both in the media and in the legislative chambers, pretending to legislate against the use of religious symbols and others in favor of their permanence.The issue, which is not merely formal, is complex, since it involves religious feelings, political interests and historical and cultural traditions. All this in a convoluted sociopolitical context that does not lend itself to deliberate and thoughtful reflection.With the intention of raising the debate from the analysis of the situation in which it is, we will approach it from different perspectives: the conceptual point of view, which will bring us closer to the true role of symbols in public ceremonial; The legal point of view, which will place us in the normative framework of application, and the comparative point of view, which will allow us to relativize when comparing the Spanish case with that of other countries in our geopolitical environment.We will stick to the case of the taking of public office, which is sufficiently broad and representative of the current situation.


Sign in / Sign up

Export Citation Format

Share Document