Modernist Film Criticism

Author(s):  
Gloria Galindo

Criticism is one of the fundamental concepts in Modernism and is defined by "the intensification, almost exacerbation, of [a] self-critical tendency" that began with Kant, "the first to criticize the means itself of criticism" (Clement Greenberg). Modernism makes use of a multiplicity of approaches and techniques in order to reflect on the means of representation by focusing on its methods. That is, instead of trying to describe, thoughts, feelings, relationships, or the world in a realist way, the modernist artist and critic focuses on the way representation articulates experience, turning, at the same time, art into a reflection of itself. In this sense, modernist discourse operates as a statement, ‘by the specific practices of art criticism, by the art activities implicated in the critic/author’s formulations and by the institutions which disseminate and disperse the formulations as events’ (Marcus 2007). Earlier film theory "was unformed and impressionistic," and its major concern was, as Robert Stam points out, to define whether or not cinema was an art that was linked or opposed to the other arts. An early theorist, Riccioto Canudo, in his manifesto "The Birth of the Sixth Art" (1911), understood cinema as the conjunction of "the three spatial arts (architecture, sculpture, and painting), and the three temporal arts (poetry, music and dance), transforming them into a synthetic form called ‘Plastic Art in Motion" (Abel 1988: 58–66 quoted in Stam 2000: 28).

2020 ◽  
Vol 19 (4) ◽  
pp. 330-334
Author(s):  
Octavio A. Chon Torres

AbstractThere is a record of the positive effects of astrobiological research for the natural sciences and eventually for their technological use on Earth. However, on the philosophical effects, this is not as visible as the other sciences, which is why it can be assumed that it is a waste of time speculating on astrobioethics or also on the philosophy of astrobiology. This is the reason why this work seeks to identify and sustain the philosophical utility of astrobioethics. To achieve this, this article focuses on three essential aspects: teloempathy, education and astrotheology. Russell's argument about the value of philosophy will be used as a fundamental basis for the usefulness of astrobioethics.


Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 46
Author(s):  
Esther Salmerón-Manzano

New technologies and so-called communication and information technologies are transforming our society, the way in which we relate to each other, and the way we understand the world. By a wider extension, they are also influencing the world of law. That is why technologies will have a huge impact on society in the coming years and will bring new challenges and legal challenges to the legal sector worldwide. On the other hand, the new communications era also brings many new legal issues such as those derived from e-commerce and payment services, intellectual property, or the problems derived from the use of new technologies by young people. This will undoubtedly affect the development, evolution, and understanding of law. This Special Issue has become this window into the new challenges of law in relation to new technologies.


2021 ◽  
Vol 37 (2) ◽  
pp. 117-134
Author(s):  
Angelika Moskal

Abstract: The shaman figure is most often associated with primitive communities, inhabiting, among others Siberia. The shaman plays one of the most important roles in them - he is an intermediary between the world of people and the world of spirits. Responds to, among others for the safe passage of souls to the other side and protects her from evil spirits. However, is there room for representatives of this institution in contemporary Polish popular literature? How would they find themselves in the 21st century? The article aims to show the interpretation of the shaman on the example of Ida Brzezińska, the heroine of the books of Martyna Raduchowska. I intend to introduce the role and functions of the „shaman from the dead”, juxtaposing the way Ida works (including reading sleepy margins from a rather unusual dream catcher, carrying out souls and the consequences that await in the event of failure or making contact with the dead) with the methods described by scholars shamans. The purpose of the work is to show how much Raduchowska tried to adapt shamanism in her work by modernizing it, and how many elements she added from herself to make the story more attractive.


2021 ◽  
Vol 2 (1) ◽  
Author(s):  
Roseane Santos Mesquita ◽  
Késia Dos Anjos Rocha

The present text bets on the power of reflections on a pedagogy guided by cosmoperception. It is a collective call for the enchanted ways of perceiving and relating to the other. “Ọrọ, nwa, ẹkọ”, the talk, the look, the education, insurgent forces that grow in the cracks, just like moss, alive, reborn. That is the way we think about education, as a living practice, turned to freedom. Freedom understood as a force that enables us to question certain hegemonic truths entrenched in our ways of being, thinking and producing knowledge. In dialogue with the criticisms on the decolonial thought and by authors and authoresses who are putting themselves into thinking about an epistemology from a diasporic place, from the edges of the world, we will try to problematize the effects of the epistemic erasures promoted by the colonial processes and how that has affected our educative practices. The look at the educational experience that happens in the sacred territory of candomblé, will be our starting point to think about politically and poetically transformative educational practices.


1979 ◽  
Vol 23 (3) ◽  
pp. 284-294
Author(s):  
John H. Chambers

It is argued that visual art makes statements analogous to the statements of science, morals, etc. Such art statements are provided by entities like Guernica, The Fighting Temeraire, and pictures on the walls of the local gallery, and concern themselves with things-in-themselves. The whole point of art criticism is to make clearer this thing-in-itself. In the way that other sorts of statement shape the world, so art statements shape the world. We do not know the world and then superimpose art statements upon it; we know the world through the art statements. This thesis has curriculum implications. It indicates the need for art encounters and techniques of various sorts, since the knowledge of art statements can only be apprehended through engaging in art and from intense verbal communication with teachers about art and its qualities.


2018 ◽  
Vol 2 (2) ◽  
pp. 159
Author(s):  
Mulizar Mulizar

This article will discuss hermeneutics as a new method of interpreting the Qur'an.The use of hermeneutics is a new thingin the world of interpretation. Some support and some reject it.The results of this study show that the use of hermeneutics in interpreting the Qur’an must be careful.In addition, This science should be placed as a complement, not as a subdivision of the science of interpretation. On the other hand, hermeneutics paves the way to contextualize the scriptures, so that they can dialogue in different spaces and times, as apologically desirable and held by many religious groups to their respective scriptures.


Author(s):  
Katharine Young

No thing makes a sound. All sounds are made by two things. They touch; they speak; they sing. We hear that most intimate connection between two entities rubbing up against each other. It is the things talking to themselves. We eavesdrop on the world. As we listen, we attune to our surroundings, sounding out what we do not see: the insides of things, things hidden behind other things, hidden things inside our own bodies. For the ear, things are no longer stuck to their physical locations: intimations of them arrive by air, running all the way around our bodies and passing right though them. These auditory communiques animate us from within even as they animate the world without. Hearing participates with the other senses in the sensuous epistemology that grants us knowledge of our world and ourselves.


2021 ◽  
pp. 29-70
Author(s):  
Christopher Coker

Human beings began hunting each other after dispatching the competition – the megafauna that once roamed the planet. From prey we became the Alpha predator. War has its origins in hunting, and the other criteria which distinguishes as a species – the use of language, the capacity for sacrifice and altruism; the use of tools and the ability to bind socially with small communities from clans to tribes which also encourages us of course to separate insiders from outsiders.  It owes much to the very human interplay of nature and nurture, and the way in which humans ha e gendered war from the very beginning. Above all, we are still lumbered with the brains of our Stone Age ancestors which is why evolutionary psychologists argue that we are so maladapted to the world in which we live


Author(s):  
Neal Robinson

Ibn al-‘Arabi was a mystic who drew on the writings of Sufis, Islamic theologians and philosophers in order to elaborate a complex theosophical system akin to that of Plotinus. He was born in Murcia (in southeast Spain) in AH 560/ad 1164, and died in Damascus in AH 638/ad 1240. Of several hundred works attributed to him the most famous are al-Futuhat al-makkiyya (The Meccan Illuminations) and Fusus al-hikam (The Bezels of Wisdom). The Futuhat is an encyclopedic discussion of Islamic lore viewed from the perspective of the stages of the mystic path. It exists in two editions, both completed in Damascus – one in AH 629/ad 1231 and the other in AH 636/ad 1238 – but the work was conceived in Mecca many years earlier, in the course of a vision which Ibn al-‘Arabi experienced near the Kaaba, the cube-shaped House of God which Muslims visit on pilgrimage. Because of its length, this work has been relatively neglected. The Fusus, which is much shorter, comprises twenty-seven chapters named after prophets who epitomize different spiritual types. Ibn al-‘Arabi claimed that he received it directly from Muhammad, who appeared to him in Damascus in AH 627/ad 1229. It has been the subject of over forty commentaries. Although Ibn al-‘Arabi was primarily a mystic who believed that he possessed superior divinely-bestowed knowledge, his work is of interest to the philosopher because of the way in which he used philosophical terminology in an attempt to explain his inner experience. He held that whereas the divine Essence is absolutely unknowable, the cosmos as a whole is the locus of manifestation of all God’s attributes. Moreover, since these attributes require the creation for their expression, the One is continually driven to transform itself into Many. The goal of spiritual realization is therefore to penetrate beyond the exterior multiplicity of phenomena to a consciousness of what subsequent writers have termed the ‘unity of existence’. This entails the abolition of the ego or ‘passing away from self’ (fana’) in which one becomes aware of absolute unity, followed by ‘perpetuation’ (baqa’) in which one sees the world as at once One and Many, and one is able to see God in the creature and the creature in God.


Author(s):  
Roger T. Ames

Yin and yang always describe the relationships that obtain among unique particulars. Originally these terms designated the shady side and the sunny side of a hill, and gradually came to suggest the way in which one thing ‘overshadows’ another in some particular aspect of their relationship. Any comparison between two or more unique particulars on any given topic is necessarily hierarchical: one side is yang and the other is yin. The nature of the opposition captured in this pairing expresses the mutuality, interdependence, hierarchical relationship, diversity and creative efficacy of the dynamic relationships that are immanent in and give value to the world. The full range of difference in the world is deemed explicable through this pairing.


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