scholarly journals The Enigma of Gülchatai’s Face or The Face of the Other

Corpus Mundi ◽  
2020 ◽  
Vol 1 (1) ◽  
pp. 166-196
Author(s):  
Serguey N. Yakushenkov
Keyword(s):  
Mass Media ◽  
Modern Society ◽  
The Body ◽  
The Other ◽  
Russian Society ◽  
Face To Face ◽  
Cultural Encounter ◽  
The Face ◽  
Large Face

The article analyzes the problem of interpretation of the image of the Other through their Body. In modern society, the problem of denoting the Other is extremely important. Very often mass media resorts to the metonymy of the body for naming the Other, for example, "the face of Caucasian nationality". This usage of the word ‘face’ as a certain metaphor to describe the nationality depersonalize people. The usage of the metonymic method of pars pro toto indicates archaic nature of the notions related to the corporality of the Other. As an argument, the author quotes numerous examples of images of mythological heroes whose otherness is expressed through hypertrophied bodily parts, for instance a large face or a tremendous head. The article analyses the popular Soviet movie "The White Sun of the Desert", because this movie demonstrates in the best way the Soviet and post-Soviet pattern of Cultural Encounter. The astonishing popularity of the movie in the USSR shows that the representation of a face-to-face meeting with the Other that the movie offered was very close to the Soviet viewer. The author argues that Russian society still faces the challenge of rediscovering the dialogue of cultures instead of a monologue.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

On the Measurement of the Palate in Idiots and Imbeciles

1876 ◽  
Vol 22 (98) ◽  
pp. 196-201 ◽  
Author(s):  
T. Claye Shaw
Keyword(s):  
Prima Facie ◽  
The Body ◽  
The Other ◽  
General Idea ◽  
Cranial Sutures ◽  
High Arched Palate ◽  
Other Hand ◽  
The Face

There is a general idea expressed in text-books, and more or less freely asserted in practice, but which I shall prove to be a fallacy, that a high-arched palate is so frequently met with in idiocy and imbecility that it may be taken as a sign of their existence. Indeed, when a case of this kind is brought forward the patient is made to open his mouth, under the conviction that a high palate will be found as certainly as a superficial alteration of the tongue in gastric disturbance. We shall see that the connection is an accidental one; and there is, in reality, no relationship between the development of the intellect and the height and width of the palate. If we consider that the bones of the cranium are developed in a different manner from those of the face, and that ossification at the base is complete long before that of the bones forming the palate, it is clear that there can be no primâ facie reason for thinking that because a person has an imperfect brain he should therefore have an imperfect palate; yet such an interdependence is held. It is quite true that a constitutional taint, such as rickets or syphilis, which affects the ossification of the bones generally and the cranial sutures, would probably affect the palatine bones, and hence it is that many idiots and imbeciles are found to have high or imperfect palates: but on the other hand some modifying taint may dwarf the height of the body, may affect the shape of the head to such an extent as to make an idiot of the microcephalic type, and yet leave the palate untouched, perfect in all conditions of width, height, number, quality, and regularity of teeth.

Familiar or Unfamiliar Context?

2015 ◽  
pp. 223-250
Author(s):  
Amir Mashhadi ◽  
Saeed Khazaie
Keyword(s):  
Language Learning ◽  
Vocabulary Learning ◽  
The Other ◽  
Mobile Game ◽  
Face To Face ◽  
Learning Tasks ◽  
Content Representation ◽  
L2 Learning ◽  
The Face ◽  
Age Range

This chapter endeavored to devise a motivating way to engage learners in L2 English learning tasks presented through the mobile game (m-game). It started on the issue of whether types of a displayed picture on m-games had any significant relationship with learners' performance in the blended mode of L2 learning. To that end, a cellphone-based form of the nonEnglish game of 'Xane Bazi', modified as didactic 'Xane Bazi' for English vocabulary learning, was grafted onto the face-to-face mode of content representation in the blended language learning module. 100 Iranian boys and girls within the age range of 10-13 were divided into two groups to learn English vocabulary items during 12 sessions of an academic semester: One group played a version of 'Xane Bazi' with learner-made paintings and the other group played a version of the game filled with photos. The results hinted at the desired effect of utilizing m-games as applying learner-made painting condition to didactic 'Xane Bazi' was proved to significantly ratchet up the participants' L2 learning.

Romanticism and Modernity

2018 ◽  
pp. 55-78
Author(s):  
Craig Browne ◽  
Andrew P. Lynch
Keyword(s):  
Political Culture ◽  
Social Bonds ◽  
Modern Society ◽  
Instrumental Rationality ◽  
The Other ◽  
Political Movements ◽  
Technological Advancement ◽  
The Face ◽  
Theory Of Language ◽  
Holistic Conception

This chapter explores the implications of Taylor’s analysis of romanticism’s influence on modernity and the tension, in his opinion, between modernity’s dominant emphasis on instrumental rationality and romanticism’s ideals, like expression, creativity and community. Taylor wants to show, we argue, the extent to which the strains of modern society derive from this tension and how romanticism’s ideals have influenced modern political movements, particularly nationalism. In particular, Taylor’s own critical diagnoses of the ‘malaise of modernity’ are influenced by romanticism, as is evident from his observations on the fragility of social bonds in the face of industrial and technological advancement, as well as in his comments on contemporary culture’s potential loss of meaning and significance. These experiences of alienation are the other side, so to speak, of the modern ethic of authenticity, which has resulted in the widespread concern with self-realisation. Taylor argues that romantic authors, especially Humboldt and Herder, developed an expressivist theory of language, a holistic conception of liberal freedoms, and were among the first to appreciate the importance of a community’s political culture to modern freedoms. Taylor is shown to be able to claim on this basis that the debate between liberalism and communitarians has been at cross-purposes.

scholarly journals Reliability of the modified Rankin Scale applied by telephone

2013 ◽  
Vol 5 (1) ◽  
pp. 2 ◽  
Author(s):  
Katia Savio ◽  
Gian Luca Della Pietra ◽  
Elodie Oddone ◽  
Monica Reggiani ◽  
Maurizio A. Leone
Keyword(s):  
Confidence Interval ◽  
Acute Stroke ◽  
Scale Score ◽  
Weighted Kappa ◽  
Hospitalized Patients ◽  
The Other ◽  
Modified Rankin Scale ◽  
Face To Face ◽  
The Face ◽  
Stroke Disability

We aimed to evaluate the reliability of the modified Rankin Scale applied telephonically compared with face-to-face assessment in clinically stable hospitalized patients with acute stroke. One hundred and thirty-one patients were interviewed twice by 2 certified nurses (unstructured interview). Half of the patients were randomized to be interviewed by telephone followed by the face-to-face assessment, and half in the reverse order. The median value of the modified Rankin Scale score was 4 (first to third interquartile range 3-5) by telephone as well as by face-to-face assessment (P=0.8). The weighted kappa between the two methods was 0.82 (95% confidence interval: 0.77-0.88). Sensitivity of the telephone assessment was lower for scores 2 and 3 (17% and 46%, respectively) than for the other scores (range 67-90%). Telephone assessment of stroke disability with the modified Rankin Scale is reliable in comparison to direct face- to-face assessment.

scholarly journals Extensive Lepromatous Lymphadenitis Preceding Lesions on the Face and Earlobes: An Unusual Presentation of Leprosy in Singapore

2018 ◽  
Vol 10 (1) ◽  
pp. 35-40
Author(s):  
Shi Yao Sam Yang ◽  
Wai Mun Sean Leong ◽  
Cruz Maria Teresa Kasunuran ◽  
Jing Xiang Huang ◽  
Sue-Ann Ju Ee Ho ◽  
...  
Keyword(s):  
Early Stage ◽  
Developed Countries ◽  
Skin Lesions ◽  
The Body ◽  
The Other ◽  
Cutaneous Lesions ◽  
Poor Countries ◽  
Geographical Regions ◽  
Resource Poor ◽  
The Face

Leprosy is also known as Hansen disease, as in some countries the diagnosis of leprosy carries a negative stigma and patients fear being shunned as outcasts. Presently, leprosy is primarily limited to specific geographical regions in resource-poor countries. As a result, there is increased difficulty for the younger generation of physicians today to correctly identify leprosy due to a lack of exposure and a low-index of suspicion, particularly in developed countries. In this case, the indurated lesions over the face demonstrated a preference for the outer lateral aspects over the maxillary areas, the nose bridge, and the pinna of the ears consistent with the organism’s preference for cooler regions of the body. This was also evident in the other skin lesions affecting the more acral regions of the limbs in the early stage of disease progression. There is a need to keep this infective condition as an alternate diagnosis to all unusual cutaneous lesions.

scholarly journals Levinas and the “Matter” of Poverty

Religions ◽  
2018 ◽  
Vol 9 (12) ◽  
pp. 391
Author(s):  
Timothy Rothhaar
Keyword(s):  
Alternative Interpretation ◽  
The Other ◽  
Face To Face ◽  
The Face

“Poverty” is a term Levinas uses to describe the face-to-face encounter and the Other all through his corpus. Scholars regularly use this term, but no research has shown its origin nor that Levinas has a concept of poverty. This paper addresses both of those questions through an analysis of an early reflection on Judaism and the relevant sections of his Totality and Infinity. In the process, I argue for an alternative interpretation of Levinas’s ethical phenomenology on the basis of poverty concluding with some suggestions on how a Levinasian spiritual poverty can aid the pursuit of justice.

scholarly journals The face-to-face encounter in indigenous health care: a perspective in Lévinas

2018 ◽  
Vol 71 (suppl 6) ◽  
pp. 2848-2853
Author(s):  
Diomedia Zacarias Teixeira ◽  
Nelson dos Santos Nunes ◽  
Rose Mary Costa Rosa Andrade Silva ◽  
Eliane Ramos Pereira ◽  
Vilza Handan
Keyword(s):  
Indigenous Health ◽  
A Priori ◽  
The Self ◽  
The Other ◽  
Face To Face ◽  
Radical Alterity ◽  
The Face ◽  
Care Practices ◽  
Reflective Study ◽  
Outpatient Settings

ABSTRACT Objective: To reflect on the sensitive behaviors of indigenous healthcare professionals based on the philosophy of Emmanuel Lévinas, to ratify completeness, equity, and humanity. Method: reflective study. Reflection: Studies have identified inadequacies in meeting the indigenous singularities. In the hospital and outpatient settings, they are diluted in the search for care. The difficulty of the professionals to admit them generates conflicts and non-adherence of indigenous individuals to treatments that disregard their care practices. In Lévinas, consciousness requires, "a priori," sensitivity to access the Infinity on the Face of the Other, which in the face-to-face encounters is presented to the Self as radical Alterity, proposing an Ethical relationship through transcendence. The freedom of the Self as to the Other is finite, as the Self cannot possess the Other, and infinite for its responsibility for the Other. Final considerations: The Self builds essence and existence in responsibility. In the Ethics of Alterity, in Lévinas, reflections are proposed that influence sensitive behaviors.

Could the Focus on Transcendental Violence Be Violent?

2019 ◽  
Vol 19 ◽  
pp. 235-250 ◽  
Author(s):  
Michael Barber ◽  
Keyword(s):  
The Other ◽  
Face To Face ◽  
The Face

Eddo Evink criticizes Emmanuel Levinas’s supposed view that all acts of intentionality and rationality commit transcendental violence against their objects, including the Other. If this is so, Levinas undermines the possibility of his own philosophy. Evink further argues: that there are non-violent forms of intentionality and so intentionality is only potentially violent; that some non-violent counter-pole is needed to define violence; that there are contradictions in Levinas’s notion of violence; that Levinas, like empiricists, aspires to a metaphysical absolute untainted by language; and that he presupposes the philosophical, ontological, and linguistic frameworks he criticizes. However, to answer these objections, one must understand Levinas as developing two distinct modalities of relationship: Being and Otherwise than Being. These modalities clash in the face-to-face relationship when the phenomenon of the face defects into responsibility for the Other. The epistemology and ontology of Being involve distinctive acts, affects, forms of temporality, and experiences of self that undergo a tectonic shift in confrontation with the ethically obligating Other. Here the focus is not on the violence of concepts ever seeking to subjugate the Other but rather on the Other whose summons both provokes knowledge to retreat and is able to be shown in a philosophy, even if that philosophy betrays the saying in the said, while also having the potential to reduce that betrayal. The focus should not be on transcendental violence tracking down and cornering the Other but on the Other ethically disrupting Being. With that focus, it becomes clear that concentrating on transcendental violence is a kind of violence.

Face to Face with the Dead Man: Ethical Responsibility, State-Sanctioned Killing, and Empathetic Impossibility

1997 ◽  
Vol 22 (4) ◽  
pp. 467-492 ◽  
Author(s):  
Patricia Molloy
Keyword(s):  
The Other ◽  
Ethical Responsibility ◽  
Death Row ◽  
Face To Face ◽  
The Face ◽  
The Dead ◽  
Dead Man ◽  
As If ◽  
The Way

The image of the death house with its polished tiles and gleaming oak chair is fading. I turn my attention to where life is. Although I have decided that I will not be going to death row again, I cannot bear to think that there are some men there now who are facing death alone. The other man's death calls me into question, as if, by my possible future indifference, I had become the accomplice of the death of the other, who cannot see it; and as if, even before vowing myself to him, I had to answer for this death of the other, and to accompany the Other in his mortal solitude. The Other becomes my neighbour precisely through the way the face summons me, calls for me, begs for me, and in so doing recalls my responsibility, and calls me into question.

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