scholarly journals Book Review: A Column of Cloud and a Column of Fire: Dimitris Lyacos’ Poena Damni

2020 ◽  
Vol 1 (3) ◽  
pp. 70-76
Author(s):  
Robert Zaller
Keyword(s):  
The Other ◽  
Narrative Voice ◽  
The Past ◽  
Past Generation ◽  
The People ◽  
Quest For Meaning ◽  
Third Person ◽  
The Voice

One of the most original and significant texts to have come out of Europe in the past generation is Dimitris Lyacos’ poetictrilogy, Poena Damni. I call it “poetic” because there is no word that quite describes a work that moves alternately betweenpoetry, prose, and drama, and that turns each like a prism in a quest for meaning that yields no final stability but only a“further horizon of pain” (The First Death, Section X).As the above suggests, the text offers us a shifting series of scenes and perspectives, somewhere between a journey and atravail. There is an implicit narrative voice, but no narrative, that shifts abruptly from first to third person, a thread ofconsciousness that weaves in and out of dream and waking, fantasy and vision, confronting us at every turn with that whichboth forces and repels our sight. You know there is a narrative, because something in the voice compels you to continue; yousimply do not know what is being told. You are simply within the framework of a temporality in its most radical sense.Dimitris Lyacos was born in Athens in 1966, and studied law and philosophy. It was conceived back to front, with its“last” part, The First Death, written and published first, and the other segments proceeding backwards toward an origin thatinstates the original wound of the poem’s birth. Lyacos has revised it extensively over the course of some thirty years,retracting an earlier version of what is now With the People From the Bridge that was originally published as Nyctivoe andheavily revising the text called Z213: EXIT. The suggestion, I think, is clear: the poem remains open, a circularity thatdeflects all progression, an ourobouros that never meets its own tail.

scholarly journals Liturgy and non-colonial thinking: Speaking to and about God beyond ideology, religion and identity politics – Towards non-religion and a unbearable freedom in Christ

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
Johann-Albrecht Meylahn
Keyword(s):  
Social Justice ◽  
Identity Politics ◽  
The Other ◽  
Specific Group ◽  
Post Colonial ◽  
The Past ◽  
The Face ◽  
European Colonialism ◽  
Good And Evil ◽  
The Voice

It has been argued that most countries that had been exposed to European colonialism have inherited a Western Christianity thanks to the mission societies from Europe and North America. In such colonial and post-colonial (countries where the political administration is no longer in European hands, but the effects of colonialism are still in place) contexts, together with Western contexts facing the ever-growing impact of migrants coming from the previous colonies, there is a need to reflect on the possibility of what a non-colonial liturgy, rather than a decolonial or postcolonial liturgy, would look like. For many, postcolonial or decolonial liturgies are those that specifically create spaces for the voice of a particular identified other. The other is identified and categorised as a particular voice from the margins, or a specific voice from the borders, or the voices of particular identified previously silenced voices from, for example, the indigenous backyards. A question that this context raises is as follows: Is consciously creating such social justice spaces – that is determined spaces by identifying particular voices that someone or a specific group decides to need to be heard and even making these particular voiceless (previously voiceless) voices central to any worship experience – really that different to the colonial liturgies of the past? To give voice to another voice, is maybe only a change of voice, which certainly has tremendous historical value, but is it truly a transformation? Such a determined ethical space is certainly a step towards greater multiculturalism and can therefore be interpreted as a celebration of greater diversity and inclusivity in the dominant ontology. Yet, this ontology remains policed, either by the state-maintaining police or by the moral (social justice) police.Contribution: In this article, a non-colonial liturgy will be sought that goes beyond the binary of the dominant voice and the voice of the other, as the voice of the other too often becomes the voice of a particular identified and thus determined victim – in other words, beyond the binary of master and slave, perpetrator and victim, good and evil, and justice and injustice, as these binaries hardly ever bring about transformation, but only a change in the face of master and the face of the slave, yet remaining in the same policed ontology.

The verbal system

2019 ◽  
pp. 176-231
Author(s):  
D. Gary Miller
Keyword(s):  
The Other ◽  
Past Participle ◽  
Verbal System ◽  
The Third ◽  
The Past ◽  
Change Of State ◽  
System P ◽  
Third Person ◽  
The Third Person ◽  
Weak Verbs

Verbs in Gothic are thematic, athematic, or preterite present. Several classes, including modals, are discussed. Strong verbs have seven classes, weak verbs four. Inflectional categories are first, second, and third person, singular, dual (except in the third person), and plural number. Tenses are nonpast and past/preterite. There are two inflected moods, indicative and optative, and two voices (active, passive). The passive is synthetic in the nonpast indicative and optative. The past system features two periphrastic passives, one stative-eventive with wisan (be), the other inchoative and change of state with wairþan (become). Middle functions are mostly represented by simple reflexive structures and -nan verbs. Nonfinite categories include one voice-underspecified infinitive, a nonpast and past participle, and a present active imperative. The third person imperative is normally expressed by an optative.

Personhood and the problem of the Other

2001 ◽  
Vol 54 (2) ◽  
pp. 204-220 ◽  
Author(s):  
Ian McFarland
Keyword(s):  
Mental Retardation ◽  
Mental Capacity ◽  
The Other ◽  
Severe Mental Retardation ◽  
The Past ◽  
Past Generation ◽  
Cast Doubt ◽  
The One ◽  
The Church

The question of what it means to be a person is hardly new in theology, but it has arguably been posed with renewed urgency over the past generation. On the one hand, traditional answers have been challenged by those whose personhood had long been viewed inside and outside the church as somehow inferior or deficient (especially men of colour, and women of all backgrounds). On the other, reflection on the situation of people suffering from severe mental retardation, psychosis and dementia (not to mention the debates over abortion and euthanasia) has cast doubt on ancient and modern attempts to understand personhood in terms of self-consciousness or some other mental capacity.

Constraints and Choices

2008 ◽  
Vol 42 (1) ◽  
pp. 4-30 ◽  
Author(s):  
Adam Przeworski
Keyword(s):  
Electoral Politics ◽  
Institutional Arrangements ◽  
Electoral Participation ◽  
The Past ◽  
Institutional Frameworks ◽  
The People ◽  
The World ◽  
Individual Decisions ◽  
The Voice ◽  
Secular Increase

Participation in electoral politics is not a fully voluntary act. Suffrage rules regulate who can participate, whereas institutional arrangements affect incentives to vote by shaping the consequences of the voting act. The secular increase of electoral participation in the world during the past two centuries was largely due to extensions of suffrage rather than to increased turnout of those eligible. The relation between voting and electing, as manifested in institutional arrangements, had a strong effect on individual decisions to vote. In the end, the voice of the people is inescapably structured by the ideas and the institutional frameworks that relate voting to electing.

The Hippie Trip, by Lewis Jablonsky. New York: Pegasus, 1968, $6.95

PEDIATRICS ◽  
1969 ◽  
Vol 43 (6) ◽  
pp. 1066-1066
Author(s):  
Dana L. Farnsworth
Keyword(s):  
New York ◽  
The Other ◽  
The Past ◽  
The People

During the past year three books about the hippies have appeared, all remarkably similar in their method of investigation, their content, and the impression they give of their subjects. The other two are: Louis Wolf's Voice from the Love Generation, Little, Brown, and Company, Boston; and Nicholas von Hoffman's We're the People Our Parents Warned Us Against, Quadrangle Books, Chicago. That by Jablonsky is the best organized and most complete and saves reading the others, though perusing one or both of these will serve to confirm one's concern about the hippie movement.

scholarly journals Authorization of attributes; its origin and factors of survival and extension: التفويض في الصفات؛ نشأته وعوامل بقائه وامتداده

2019 ◽  
Vol 2 (3) ◽  
Author(s):  
Somaya Mohamed Attia
Keyword(s):  
Analytical Approach ◽  
The Other ◽  
The Public ◽  
The Past ◽  
The People ◽  
Attributes Of God ◽  
Definition Of

The study aimed to clarify the issue of delegation in names and attributes and its origin and the reasons for its extension. The study followed the descriptive, analytical, analytical approach to written documents, which includes a total of sayings of Islamic scholars in the past and present, and the research may be from an introduction, two chapters and a conclusion; And in it two topics; the first: the definition of the mandate language and terminology, while the second: the origin and development of the mandate, and the second chapter included the causes and factors of extension until the present era, and the results revealed the following: - The truth of the delegation: It is a negation of the attributes of God Almighty, and it is contrary to the method of the companions and the predecessor of the nation, where they believed in the qualities abstract from the meanings, until they became the matter to disable these attributes, as they disrupted the texts in which the attributes were mentioned, because they became the result of saying texts meaningless , And nobody understands it from creation. Several factors have helped to perpetuate the doctrine of authorization. Including: the extension of the Ash'ari school of thought, whose authorization is one of its ways with the other way of interpretation, and their apprehension to the public that the mandate is the doctrine of the predecessor, in addition to the occurrence of some imams and the people of hadith in saying authorization, which contributed to the consolidation of the doctrine of authorization, and its survival in their books that contemporaries still infer Out on his health. Based on the results, a number of recommendations and proposals aimed at correcting the belief and showing the error of violators were presented.

scholarly journals Karachay-Balkarian as an object of the world of "things"

2021 ◽  
pp. 147-155
Author(s):  
Галина Викторовна Сёмина
Keyword(s):  
Cultural Heritage ◽  
Ethnic Groups ◽  
The Other ◽  
North Caucasus ◽  
The Past ◽  
The North ◽  
The People ◽  
Globalizing World ◽  
The World ◽  
Homo Faber

В статье автор исходит из понимания феномена культуры (как в искусстве, так и в философии) как культуры, способной жить и развиваться только в одновременном диалоге с другими культурами, который В.С. Библер назвал «культурологическим парадоксом». В процессе проведенного исследования выстроено понимание того, что культура есть мир «вещей», основанный на диалоге их создателей не только с людьми настоящего, но и с последующими поколениями, так как рассказывают потомкам о мировоззрении прошедшей эпохи, о ценностях культуры предков, о мировидении создателей произведений. Автор считает этот аспект достаточно важным и значимым для решения проблем по дальнейшему сохранению культурного наследия народов Северного Кавказа в глобализирующемся мире, стремящемся к всеобщей унификации и нивелирующим тем самым самобытность культур этносов. Культурфилософский анализ предметов как «вещей» способствует выявлению их смыслов, несущих на себе печать человека как homo faber, как созерцателя и как пользователя, которому не только открыто их предназначение, но и без которого в принципе невозможно их существование. В качестве примера рассмотрены узорные карачаево-балкарские ковры - кийизы. Проведена сравнительная параллель между возможными интерпретациями орнаментальных мотивов жыйгыч кийизов - узких полосок, покрывавших полки в патриархальных жилищах этих этносов, и предполагаемым диалогом с Другим. Материал дает основание сделать вывод о том, что эти ковры-занавеси «читаются» по типу «культурного текста» - неких закодированных таким образом посланий предков. In the paper, the author proceeds from the understanding of the phenomenon of culture (both in art and in philosophy), as a culture capable of living and developing only in a simultaneous dialogue with other cultures, which V.S. Bibler called "a cultural paradox". In the process of the study, the understanding is built that culture is a world of "things", basing on the dialogue of their creators not only with the people of the present, but also with subsequent generations. They tell descendants about the worldview of the past era, about the values of ancestral culture, about the worldview of the creators of works. The author considers this aspect important and significant enough to solve the problems of further preserving the cultural heritage of the peoples of the North Caucasus in a globalizing world, striving for universal unification and thereby leveling the identity of ethnic cultures. Cultural-philosophical analysis of objects as "things" helps to identify their meanings, bearing the stamp of a human being, as a homo faber, as a contemplator and as a user, to whom not only their purpose is open, but also without which, in principle, their existence is impossible. The patterned Karachay-Balkarian rugs - kiyizes - are considered as an example. A comparative parallel was drawn between possible interpretations of the ornamental motifs of the zhyigych kiyizes -narrow strips covering shelves in the patriarchal dwellings of these ethnic groups, and the alleged dialogue with the Other. The material gives reason to conclude that these curtain rugs are "read" according to the type of "cultural text" which is a kind of coded message from the ancestors.

scholarly journals SEEKING REFUGE IN AL-NAS SURAH PHONOLOGICAL STUDY

2021 ◽  
Vol 3 (1) ◽  
pp. 493-503
Author(s):  
Azza Adnan Ahmed EZZAT ◽  
Keyword(s):  
The Other ◽  
Rapid Movement ◽  
Other Hand ◽  
The People ◽  
Present Tense ◽  
To Come ◽  
General Linguistics ◽  
Grammatical Structures ◽  
The Voice

General linguistics study (phonology, morphology, grammar, syntax, and semantics), as for our study, it dealt with that as a whole; Because we believe that it is useless to separate it in order to uncover the rhetoric of the text, starting with the effect of the sounds in the voice and rhythm in terms of their numbers, qualities, letters exits, and phonemic syllables, within the effect of abstract morphological formulas and augmenting their various connotations in harmony with the grammatical structures and methods, and ending with the meaning of used expressions instead of their synonyms in which the sounds and formulas change, Through the percentage of the qualities of the sounds and phonemes, and we showed their effect on the meaning and context, to come out with an unquestionable result: Every sound, every word, every form, and every combination was not arbitrarily mentioned in the surah. Because we found that none of them did not contradict the other, but supported it and increased its strength, and it is nice for the meaning to be drawn sometimes in the form of the mouth when uttering the sound, as in the whispered voice of (Seen) that is repetitively repeated in the breaks of the verses, it is a voice that a person cannot utter while he is open-mouthed Its repetition in the surah is in harmony with the whispered whispers with which the people of crimes and intrigues are afraid, and the low percentage of the strong voices expresses the removal of distress, worry and distress, and the extension of the wav sound in the word (I seek refuge) is proportional to the shape of the mouth when blowing after seeking refuge. As for the high or low percentage of phonemic syllables in harmony with meaning and context, it appears, for example, in the fourth and fifth verses, as for the decrease in the percentage of the open syllable in the fourth verse ("From the evil of the whisperer who withdraws) to (0%). So, it harmonizes with the lack of rapid movement, and depicts the whisperer with its dysfunction and its stillness with its movement, because the rapid movement does not correspond to the whisperer, this is supported purely by the use of the form of exaggeration (active), which depicts the exaggeration of the obsessive chicks. On the other hand, we see the increase in movement and its speed, with the increase in the percentage of open syllables in the fifth verse (Who whispers in the breasts of mankind) to (41.6%) with the use of the verb waswasah in the present tense that used to show repetition, so the percentage of open syllables in both short and long forms increased to (66.6%) and that is the highest proportion of these two sections in the surah. Because this movement is what is excluded from it.

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