scholarly journals Problemy z narracją. Kilka uwag po lekturze Davida Parkera

2021 ◽  
Vol 18 (1) ◽  
pp. 59-80
Author(s):  
Paweł Rodak
Keyword(s):  
Social Relations ◽  
Charles Taylor ◽  
Critical Discussion ◽  
Roland Barthes ◽  
The Self ◽  
Methodological Principle ◽  
Life Narrative ◽  
Moral Space ◽  
The World ◽  
The One

Artykuł stanowi rozbudowany, trzyczęściowy komentarz do rozdziału z książki Davida Parkera The Self in Moral Space: Life Narrative and the Good, zatytułowanego Narracja autobiograficzna i języki dobra. W pierwszej części autor dyskutuje z poglądami Parkera oraz Charlesa Taylora, na którego Parker się powołuje. Z jednej strony zgadza się z nimi, że poczucie tożsamości jest zasadniczo niemożliwe bez horyzontu wartości, który naszą tożsamość czyni możliwą. Z drugiej strony odrzuca przesłanki tego stanowiska, przede wszystkim założenie koniecznego iunctim między świadomością etyczną a postępowaniem etycznym oraz piśmienno-tekstową matrycę rozumienia człowieka i świata. W kolejnej części autor proponuje własną, odmienną od ujęcia Parkera, interpretację książki Roland Barthes par Roland Barthes jako przykład praktykowania tożsamości w postaci piśmienno-typograficzno-wizualnego performansu. Część trzecia artykułu to próba podjęcia bardziej ogólnej dyskusji z koncepcjami narratywistycznymi przez wskazanie kolejnych sześciu problemów jako składników tych koncepcji: uprzywilejowanie procesów poznawczych w doświadczaniu świata i doświadczaniu samego siebie; postrzeganie świata i człowieka poprzez model tekstowy; metodologiczne założenie badania narracyjnych wytworów tekstowych, a nie praktyk powołujących je do życia; ujęcie podmiotu tekstowego jako podmiotu samotnego, wyizolowanego z sieci relacji społecznych; uniwersalizacja podmiotu operacji narracyjnych, brak zróżnicowania praktyk narracyjnych ze względu na płeć (kulturową i biologiczną) czy grupę/klasę społeczną; semiotyczne ujęcie codzienności jako składnika tożsamości narracyjnej. Narrative Issues: Post-Reading Notes on David Parker The present article constitutes an extended three-part commentary to the chapter Life Narrative and Languages of the Good from the book The Self in Moral Space: Life Narrative and the Good by David Parker. The first part of the paper is a critical discussion of the views espoused both by Parker and by Charles Taylor, whom Parker cites in his work. On the one hand, the author agrees that acquiring a sense of identity is practically impossible without a horizon of values which gives origin to our identity. On the other hand, he rejects the premises underlying this conclusion, primarily the assumption of a necessary iunctim between ethical consciousness and ethical acts and the literary-textual matrix of comprehending humans and the world. In the second part of the article, the author puts forward his own interpretation of the book Roland Barthes par Roland Barthes, independent from the one proposed by Parker, discussing it as an example of practicing identity in the form of a literary-typographical-visual performance. The third part of the paper seeks to open a broader discussion of narrativist concepts by indicating six issues connected with their application: the privileged position of cognitive processes in experiencing the world and one’s self; the perception of the world and humans through the lens of the textual model; the methodological principle of studying narrative textual products and not practices bringing them to life; the conceptualization of a textual subject as a lonely subject, isolated from the network of social relations; the universalization of the subject of narrative operations, lack of diversification of narrative practices by gender/sex and social class/group; the semiotic conceptualization of mundanity as an element of narrative identity.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals SOME FEATURES OF MUSLIM LAW: NEW TRENDS IN ITS DEVELOPMENT

THE BULLETIN ◽  
2021 ◽  
Vol 389 (1) ◽  
pp. 278-283
Author(s):  
N.L. Seitakhmetova
Keyword(s):  
Public Relations ◽  
Social Relations ◽  
The Other ◽  
Human Being ◽  
Legal Systems ◽  
Integration Process ◽  
Global Order ◽  
The Social ◽  
The World ◽  
The One

The essence of the integration process in Muslim law has expressed in the enlargement and consolidation of the social relations through the definite points, objects of the concentration of the tension and gradual incorporation of the human being into the community with the system of the relations, with the global order, based on the balance of the regulating influence of the legal systems of the different states and synchronic of the regulating behavior in the different societies. The movable force of the process of the integration is inside the system of the society and social relations in the world scale. Muslim law is an Islamic doctrine about the rules of behavior of the Muslims. The main content of Muslim law is the rules of behavior of believers, that follow from the Sharia and sanctions for non-compliance with these regulations. It was formed in the VII-X centuries in the connection with the formation of the Muslim state - Caliphate. The formation of Muslim law was caused, on the one hand, by the need to bring the actual law in line with the religious norms of Islam, on the other hand, by the need to regulate public relations on the principles, based on the religious and ethical teachings of Islam.

scholarly journals ‘I like to go out to be energised by different people’: an exploratory analysis of mobility and wellbeing in later life

2011 ◽  
Vol 31 (5) ◽  
pp. 758-781 ◽  
Author(s):  
FRIEDERIKE ZIEGLER ◽  
TIM SCHWANEN
Keyword(s):  
Social Sciences ◽  
Older People ◽  
Social Relations ◽  
Qualitative Data ◽  
Physical Space ◽  
Later Life ◽  
The Self ◽  
Social Psychological ◽  
The Social ◽  
The World

ABSTRACTThis paper adds to the growing number of studies about mobility and wellbeing in later life. It proposes a broader understanding of mobility than movement through physical space. Drawing on the ‘mobility turn’ in the social sciences, we conceptualise mobility as the overcoming of any type of distance between a here and a there, which can be situated in physical, electronic, social, psychological or other kinds of space. Using qualitative data from 128 older people in County Durham, England, we suggest that mobility and wellbeing influence each other in many different ways. Our analysis extends previous research in various ways. First, it shows that mobility of the self – a mental disposition of openness and willingness to connect with the world – is a crucial driver of the relation between mobility and wellbeing. Second, while loss of mobility as physical movement can and often does affect older people's sense of wellbeing adversely, this is not necessarily so; other mobilities can at least to some extent compensate for the loss of mobility in physical space. Finally, wellbeing is also enhanced through mobility as movement in physical space because the latter enables independence or subjectively experienced autonomy, as well as inter-dependence in the sense of relatively equal and reciprocal social relations with other people.

scholarly journals Reality bytes. Hybrid inter-faces, hybrid selves

2008 ◽  
Vol 9 (1) ◽  
pp. 85-104
Author(s):  
Mario Lopez
Keyword(s):  
Social Relations ◽  
Computer Games ◽  
Social Practices ◽  
The Self ◽  
Multiple Selves ◽  
Philosophical Inquiry ◽  
The Past ◽  
Human Creativity ◽  
The World ◽  
The Creation

Kyoto UniversityOver the past 20 years, computer games have become a very integral part of consumptive practices, acting as a guide to mediate multiple selves. This sets the context for this paper, a philosophical inquiry into the creation and mediation of ‘selves’ through the consumption of Japanese computer games, taking a detailed look at some of the symbolic and semiotic structures that permeate game structures. Games placed in the realm of human creativity and normative freedoms are as argued in this paper, a subtle form of the Deleuzian concept of assemblage.This paper argues that the ‘self’ as seen through computer games manifest multiple ‘selves’ that highlight the fluidity of identities which are being fabricated, disseminated and transmitted from Japan. Through an analysis of a number of Japanese games popular in Japan and actively consumed abroad, this paper examines an underlying grammar that transcribes the self and how social relations are reworked through technological enquiry. This paper further highlights how computer-dominated social practices that have heavily flowed from Japan have introduced very specific ontological ways of seeing the world to a whole generation of games players residing in other geographical spheres.

scholarly journals The Qing Policy of Self-Isolation in China

2019 ◽  
Vol 12 (5) ◽  
pp. 11
Author(s):  
Elvina Albertovna Khusnutdinova ◽  
Dmitry Evgenyevich Martynov ◽  
Yulia Aleksandrovna Martynova
Keyword(s):  
The Self ◽  
Equal Treatment ◽  
Traditional Society ◽  
Qing Empire ◽  
The Qing Dynasty ◽  
Economic Stagnation ◽  
The World ◽  
The One ◽  
Xix Century ◽  
The Universe

This article discusses the difficult period of the XVII - XIX century in China's development. As a result of Manchu taking over China, the Qing empire was formed, and historiographers differ in evaluating the results of its rule. On the one hand, the Qing dynasty inherited the sinocentric view of the world from its predecessors - China was declared as the center of the universe, and all other states as sidelined vassals, who should not be subject to equal treatment. Manchu attempted to apply this doctrine in practice, which resulted in a significant expansion of the state, the annexation of Mongolia, Tibet and Xinjiang, and border wars with Russia, Vietnam and Burma. The self-isolation policy led to economic stagnation while the population was growing strongly. These problems could not have been resolved within the bounds of the traditional society.

scholarly journals Radical Hope or the Moral Imperative of Images in the Work of Susan Sontag Jean-Luc Godard

2009 ◽  
Vol 1 (2) ◽  
pp. 487-501 ◽  
Author(s):  
Idit Alphandary
Keyword(s):  
Jacques Derrida ◽  
The Self ◽  
Moral Imperative ◽  
Susan Sontag ◽  
Life Challenges ◽  
The World ◽  
The Gift ◽  
New Form ◽  
To Come ◽  
The One

In the films For Ever Mozart, In Praise of Love and I Salute You Sarajevo, Go-dard’s images introduce radical hope to the world. I will demonstrate that this hope represents an ethical posture in the world; it is identical to goodness. Radical hope is grounded in the victim’s witnessing, internalizing and remembering catastrophe, while at the same time holding onto the belief that a variation of the self will survive the disaster. In The Gift of Death, Jacques Derrida argues that choosing to belong to the disaster is equivalent to giving the pure gift, or to goodness itself, and that it suggests a new form of responsibility for one’s life, as well as a new form of death. For Derrida, internalizing catastrophe is identical to death—a death that surpasses one’s means of giving. Such death can be reciprocated only by reinstating goodness or the law in the victim’s or the giver’s existence. The relation of survival to the gift of death—also a gift of life—challenges us to rethink our understanding of the act of witnessing. This relation also adds nuance to our appreciation of the intellectual, emotional and mental affects of the survival of the victim and the testimony and silence of the witness, all of which are important in my analysis of radical hope. On the one hand, the (future) testimony of the witness inhabits the victim or the ravaged self (now), on the other hand, testimony is not contemporaneous with the shattered ego. This means that testimony is anterior to the self or that the self that survives the disaster has yet to come into existence through making testimony material. Testimony thus exists before and beyond disaster merely as an ethical posture—a “putting-oneself-to-death or offering-one’s-death, that is, one’s life, in the ethical dimension of sacrifice,” in the words of Derrida. The witness is identical to the victim whose survival will include an unknown, surprising testimony or an event of witnessing. The testimony discloses the birth or revelation of a new self. And yet this new self survives through assuming the position of the witness even while s/he is purely the victim of catastrophe, being put to death owning the “kiss of death.”

scholarly journals The Worldwood of the Cinematic Image

Phainomenon ◽  
2012 ◽  
Vol 25 (1) ◽  
pp. 185-202
Author(s):  
José Manuel Martins
Keyword(s):  
The Body ◽  
The Self ◽  
Bodily Experience ◽  
Essential Condition ◽  
Close Analysis ◽  
General Relevance ◽  
The World ◽  
The One ◽  
Human Flesh ◽  
Textual Support

Abstract A close analysis of the specifically cinematographic procedure in Akira Kurosawa’s ‘Dream’ Crows reveals it as an articulated and insightful philosophical statement, endowed with general relevance conceming ‘natural’ perception, phenomenological Erlebnis, mechanical image and aesthetic rapture. The antagonism between the Benjarninian lineage of a mechanical irreducibility of the cinematic image to anthropocentric categories, and the Cartesian tradition of a film-philosophy still relying on the equally irreducible structure of the intentional act, be it the one of a deeply embodied and enworlded counsciousness, in accounting for the essential structure of film and spectator (and their relation), i.e., the antagonism between the decentering primacy of the image and the self-centered primacy of perception, cannot be settled through a simple Phenomenological shift from occularcentric, intentional counsciousness to its embodyment ‘ in-the-world’ as yet another carrier of intentionality. Still it remains to be explained what is it in the mechanical image that is able to so deeply affect the human flesh, and conversely, to what features in the human bodily experience is its mechanical other, the fascinating image, so successfuly adressing? It should be expected from the anti-Cartesianism of both the early and the late Merleau- Ponty the textual support for an approach to the essential condition of passivity in movie watching, that would be convergent with Benjamin. The Chapter ‘Le sentir’, in Phénoménologie de la perception, will offer us the proper guide to elucidate what we are already perceiving and conceiving in Kurosawa’s film, where the ex-static phenomenological body of the aesthetical contemplator ‘ enters the frame’ like the Benjaminian surgeon enters the body and like the painter - and always already like our deepest levei of ‘sensing’, previously to any act of cousciousness - ‘just looses himself in the scene before him’. The Polichinello secret of cinema watching is nonetheless too evident to be seen, and that is where Phenomenological description and reduction are still required.

scholarly journals Philosophy of Peace as a Developmental Alternative of Society

2015 ◽  
Vol 4 (1) ◽  
pp. 101
Author(s):  
Ferit Baça
Keyword(s):  
Social Relations ◽  
Complex Nature ◽  
Economic Welfare ◽  
Human Society ◽  
Human Relations ◽  
Political Relations ◽  
The World ◽  
The One ◽  
Definition Of ◽  
Practical Level

The knowledge of history, the knowledge for the lives of people of the world and especially the knowledge of our people, the knowledge of the viewpoints of philosophers, politicians and theoreticians about peace, as a spiritual and universal value, even today remains the orientation compass towards it. On the one hand, the aspiration of these people and nations creates the existential condition for a long lasting and a permanent peace. From the other hand, the existence of wars, regional and global conflicts in different times brings in the tables of philosophers, diplomats and statesmen the need of engagement in theoretical, political, juridical and practical level. The idea that “Peace is a concept that refers to the lack of a conflict, but at the same time represents a wider concept that refers to security in social relations or economic welfare, the equality and justice in political relations of a state, in lack of war or in lack of a conflict”, witnesses the complex nature of peace. Another definition of peace even refers to keeping balances in human relations, tolerance and solving problems through dialog and deals. But above all this rationalizing and paradigms, peace is a dominating element in democracy because it is related to honor and guarantee of freedom and basic human rights. The concept of peace, couldn’t escape from different interpretations, varying on the historic-cultural level of society. That’s why the topic “Philosophy of peace – developmental alternative of society” aims to bring into light the role and the importance of peace in the development of human society.

scholarly journals METAPHYSICAL GOOD GROUNDS

2018 ◽  
Keyword(s):  
Social Relations ◽  
Social Order ◽  
Spiritual Development ◽  
Operating Mode ◽  
Well Being ◽  
The Social ◽  
The World ◽  
The Status ◽  
The One ◽  
Communicative Space

The article is devoted to the consideration of the good ethics metaphysical basis. As a phenomenon whose nature is transcendent, the good reveals itself in two projective optics. It is on the one hand about the ontological aspects of the good ethics, acting as a being together mode. On the other hand, the relevance of the human charitable nature to the good ethics principles. Thus, the good builds the basis, the output operating mode of co-existence. The phenomenon has objective properties and a universal character. In other words, goodness creates the condition, the nature of the order of being. This logic has traces of Socrates, which identifies concepts: good, knowledge and virtue. Good is a living knowledge that acquires the status of Truth – the knowledge of real. It opens to the person the essence of its purpose, improves and transforms its personality. It is about spiritual knowledge that opens to a person who knows, in the process of mastering the world around him. This knowledge fills the personality with the content, gives uniqueness. It is a living knowledge, aimed at improving the image, its spiritual development, growth. And, consequently, the projection of knowledge-good at the level of society acts as a mechanism for organizing and maintaining social order. A person who through the social context knows the ethical principles of good (love, respect, complicity, etc.), comprehends the laws of the spiritual order. She is an integral part of the order, and thus recognizes itself as real, unique, finds a connection to reality. The transformation of these principles into cultural universal, opens the world to the world as a single whole, an integral part of which is itself. With the explication of meanings, culture «introduces» a person in the previously compiled symbolic-communicative space, forming the ability to understand, with the message, with participation, in general forms an orientation to the community, the integrity of social relations. In this perspective well-being issues are opened. This is the principle of the spiritual knowledge power, realized in accordance with human principles of the good ethics.

Der biblische Glaube

2018 ◽  
Author(s):  
Klaus Held
Keyword(s):  
Phenomenological Analysis ◽  
The Self ◽  
Pure Form ◽  
The World ◽  
The One

This book uses the means of a phenomenology of the world based freely on Husserl and Heidegger to design a new systematic interpretation of the belief in the one God that originated in Israel and persists in Judaism, Christianity and Islam. The phenomenological analysis of monotheism, as compared to other methods of interpretation, is able to render both its origin and its conceivable future more distinct and clear. The main feature of this origin is the self-distinction of the biblical belief in the one desert God, who deliberately withholds himself from any lifeworldly intuition, from the (at least in this respect) somewhat more plausible polytheism. A possible future is marked by a tragedy: antipolytheist faith, in its Christian variety, drives itself into ruin precisely because, in the age of the globalized experience of the one world, it eventually attains its pure form and in so doing succumbs to a radical oblivion of the lifeworld.

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