scholarly journals Bharata Muni and Western Dramatic Theory

Author(s):  
Vipin Mahore

This Paper highlights a few generalizations about the Western dramatic theory represented by Aristotle and Indian dramatic theory represented by Bharata Muni. The purpose of this paper is not to suggest that Indian theory of drama is superior to the western but is to point out their differences. Obviously there is a fundamental difference between the Western and the Indian modes of thinking. Aristotle’s Western dramatic theory is based on tragedy. On the other hand Bharata Muni’s dramatic theory is based on the Indian theory of Karma. In Bharata’s theory “Rasa” is the sole object of dramatic representation. But there is one interesting point. Whereas western dramatic theory cannot be applied to Sanskrit drama, Bharata’s theory of rasa, as S.C. Sen Gupta. has shown, can be employed with profit in appreciating the western drama. The Paper concluded by suggesting that both the Indian and the Western theories of drama as represented by Bharata and Aristotle respectively have broken down and splintered. In fact, the very idea of tradition, which had sustained these theories, has disappeared from the modern world. Its place is now occupied by individualization and experimentation.

1956 ◽  
Vol 3 (2) ◽  
pp. 140-152 ◽  
Author(s):  
H. St. H. Vertue

Nearly ten years have gone by since Dr. Cyril Bailey gave to lovers of Lucretius his edition of the poet in three volumes, winning for himself a crown, insignem cum laude coronam, after a lifelong quest and bestowing upon us an enlarged understanding of that wonderful work of antiquity, the De Rerum Natura, which holds in its ‘massive and magnificent whole’ many a valuable message for the modern world, could it but read them. At the outset of his commentary Dr. Bailey draws attention to a discrepancy that has often been discussed, namely that which lies between the literary masterpiece with which the poem opens, the invocation to Venus, and the Epicurean belief entertained by the poet that the gods neither govern the forces of Nature nor interfere in the affairs of men. On the one hand, Venus is addressed as a creative power with prayers for inspiration and assistance and for peace; on the other hand, we are told that the nature of the gods needs nothing of us, is untouched by anger, and is unmoved by merit; and if the reading of the manuscripts be retained, the second set of lines immediately succeeds and contradicts the first.


1926 ◽  
Vol 27 ◽  
pp. 124-132
Author(s):  
H. G. G. Payne

The principal series of metopes from Thermon has been familiar for so long that further discussion of them may seem unnecessary. I hope, however, that the following pages are justified by the collective result of the small observations which they contain, if not by any single one of these. There is little of a general nature to be said after Koch's excellent article in Ath. Mitt., 1914.I. Chelidon and Aedon. (Antike Denkmäler, ii., Pl. L, 1 (Soteriades). Photographs of details, Ath. Mitt., 1914, Pls. XIII, XIV (Koch)).In the first place, a word as to the technique, the surprising elaborateness of which calls for more close attention than it has hitherto received. An interesting point is that the contours of the female flesh are drawn in bright red, the same as is used for the inscription, and for many details of dress. This use of red outlines for female flesh occurs, though not commonly, on Corinthian vases—on hydriae in the Louvre (E. 695) and in Dresden, where the faces and bodies of the sirens under the side handles are outlined in this way. It is found also in Attic vase painting—in two Sophilos fragments and in the fragment of similar style, from the Acropolis, with Pandrosos and Poseidon. The Corinthianising character of these has long been recognised, and the usage seems to be a subtlety which vase painters occasionally borrowed from the free painting of the time. On the other hand, male flesh in all the metopes is consistently outlined with black; the reason for the distinction is not easy to see, but it is possible that the artist was in search of equivalents for rendering the colours proper to the sexes—brown outlined with black for the male being used to balance white outlined with red for the female. In any case, the distinction was carefully maintained and was evidently felt to be significant.


2020 ◽  
Vol 71 (3) ◽  
pp. 109-114
Author(s):  
I.S. Duisenova ◽  

The study of social anxieties requires careful research due to the development of modern society. Modern Kazakh society is unique in its own way,and besides, it is not without causes of social anxiety. Moreover, a comprehensive study of social anxieties provides a person with broad opportunities for knowledge and creativity. On the other hand, the coronavirus pandemic has made its own adjustments to the modern world, which is unstable in its development, it remains uncertain and unpredictable, which does not allow a person to feel completely protected, and this all creates anxiety.


2018 ◽  
Vol 2 (1) ◽  
pp. 213-220
Author(s):  
Marta Szabat

This article concerns events of the Old Testament – Yahweh commands Abraham to sacrifice his only son – Isaac – on Mount Moriah. This passage from the Old Testament, from the Book of Genesis, became the basis of Søren Kierkegaard’s considerations in Fear and Trembling. In the text I refer to, on the one hand, Kierkegaard’s considerations, while on the other hand I try to identify other possible interpretive tropes that could be useful, for example, during classes on the subject of faith or the status of ethical dilemmas in the modern world.


2019 ◽  
Vol 9 ◽  
pp. 165-180
Author(s):  
Agnieszka Morawiak

Innovation in creating consumer values as an important factor in socio-economic selection making  Consumption concerns many aspects of human life in both material and non-material dimensions. It shapes the attitude towards the family, spare time management, religion or culture. It sets the shape of our dreams, desires and life aspirations. On the one hand, it affects the system of our values, on the other hand, it is inspired by this system. Opponents of consumption, treating it as a secondary value and value in itself, accuse it of leading to the development of such phenomena as: mass entertainment, commercialization of culture or devel­opment of quite unnecessary, apparent needs. Instead, it removes the values generally respected in so­ciety, such as: interest in the fate of others, solidarity, care for the environment or the future of next gen­erations. Today’s consumer is not a mindless human being subject to the rules of the market, they are increasingly educated, aware and responsible. They make choices based not only on their own needs but based on values existing in a given society. They purchase wisely and respectfully, remembering that today’s choices will be the legacy for future generations, thus the consumer’s interest must be synchronized with these generations. Nowadays, it is the consumer who creates the image of the company, forcing it to take ethical and moral actions, and also heading for conscious consumption. Such an attitude creates the opportunity to include the consumer in the processes of companies’ activities and their innovations, as well as treating them personally and more like a partner. In the realities of the new economic, political, and social system, new values of individuals, as well as of entire social groups associated with the behaviour of consumers of the modern world are developing. Consumption, on the one hand, determines the shape of dreams, desires and the way of life. On the other hand, based on an innovative approach to it, it performs a symbolic function that gives a deeper and wider perspective to existing products, emphasizing them as exceeding their useful functions. Consumers becoming more aware of their choices take into account not only the system of their own values but also the values existing in a given society. This innovative approach to consumption creates new quality, a new lifestyle, it shapes new roles, it draws attention to the environment around us, and it cares about the sensible use of its resources and its means. Following values in the selection of products reveals responsibility connected to decision making, its impact on the environment and on entire social groups. They allow the individual to real­ize themselves in the group and the human community, they enable human development, achieving customer satisfaction, and avoiding the plundering economy. 


Author(s):  
Sebastian Olden-Jørgensen

The history of Danish political thought is a neglected field of study. This is due to scholarly traditions as well as to the lack of “great texts.” The present article presents a Danish manuscript mirror of princes, Alithia, written in 1597 by Johann Damgaard and presented to King Christian 4. The text itself is neither original nor of exceptional literary merit, but the King liked it and discussed it chapter by chapter with the author. In other words: Damgaard’s Alithia seems to have hit the bull’s eye of political correctness and royal taste. This makes it an interesting source for Danish political culture in the decades around 1600. It represents a synthesis of humanist and reformation ideology where humanism has determined the form while the contents is mostly traditional Christian kingship in the protestant tradition. An exploration of Damgaard’s sources reveals that Damgaard’s text represents a sofisticated writing up of material found in two earlier manuscript mirror of princes by Jens Skafbo from 1590 and 1592 respectively. Skafbo, on the other hand, compiled his mirror of princes on the basis of Paulus Helie’s Danish adaption (printed 1534) of Erasmus of Rotterdam’s Institutio principis christiani and diverse other texts mainly from the 1580’s. This plagiarism, as modern eyes would see it, was typical of the age. The interesting point is the thorough stylistic and ideological twist towards humanism that Damgaard gave his text. A last interesting point is that these mirrors of princes were not destined for the King alone. In more modest and shortened manuscript editions they circulated among the higher nobility. In one such edition of Damgaard’s Alithia one finds a paragraph with no parallel in the King’s version. It describes the relation between King and realm by means of a parable about a lion (the king) and a unicorn (the realm). If the lion behaves peace is assured, but if the lion offends the unicorn it will throw him out by means of its sharp and strong horn (the nobility). The paragraph ends with some barbed verses about the expulsion of King Chrsitian 2. in 1523. This is precious evidence for a radical aristocratic ideology which only occasionally, if at all, surfaces in the sources.


Der Staat ◽  
2020 ◽  
Vol 59 (3) ◽  
pp. 397-420
Author(s):  
Jan Dirk Harke

,Eigentum‘ im Sinne der Verfassung ist bekanntermaßen nicht deckungsgleich mit ,Eigentum‘ im Sinne des Privatrechts. Beide stehen nicht bloß in einem Verhältnis von Mehr und Weniger, sondern sind durch einen fundamentalen Unterschied getrennt: Das privatrechtliche Eigentum ist anders als sein verfassungsrechtliches Pendant untrennbar mit dem Erbrecht verbunden und verdankt ihm sogar seine Entstehung. Den absoluten Geltungsanspruch, der es charakterisiert, kann es nur haben, wenn es auch über den Tod seines Inhabers hinaus wirkt. Das verfassungsrechtliche Eigentum knüpft dagegen allein an das Vertrauen an, das der Gesetzgeber durch eine Regelung beim Einzelnen geweckt hat. Es ist dementsprechend auch ohne Erbrecht denkbar und hat sich von diesem im Zuge der Konstitutionalisierung in einem Prozess geschieden, der die Etablierung des privatrechtlichen Eigentumsbegriffs umkehrte. Soweit der Gesetzgeber aber Eigentum im Sinne des bürgerlichen Rechts als solches anerkannt hat, setzt es dem staatlichen Umgang mit der Erbfolge Grenzen. As is well known, "property" as a constitutional right is not congruent with "property" in the sense of private law. The two are not merely in a relationship of more and less, but separated by a fundamental difference: Unlike its constitutional counterpart, property under private law is inseparably connected with the right of succession and even owes its origin to it. It can only have its characteristic absolute power, if it continues to have an effect beyond the death of its owner. Property as a constitutional right, on the other hand, is based solely on the trust that legislature has aroused in an individual through regulation. Accordingly, it is also conceivable without right to inheritance, and in the course of constitutionalization it has been separated from the latter in a process that reversed the emergence of the private law concept of property. However, insofar as legislature has recognized property in the sense of private law, it sets limits on the regulation of succession.


Author(s):  
Хусейн Вахаевич Идрисов

Статья посвящена характеристике криптовалюты в финансово-экономических и нормативно-правовых отношениях, складывающихся вокруг данного явления. Перечислены основные недостатки и преимущества применения криптовалюты в гражданском обороте, а также отношение к ней ряда государств в плане ее государственно-правового регулирования. В заключении статьи сделан вывод о том, что криптовалюты в современном мире имеют довольно противоречивый эффект: С одной стороны, это привлекательный финансовый инструмент для субъектов финансово-экономических отношений, но, с другой - это еще пока малоизученный и не апробированный массово на практике объект отношений, элемент гражданского оборота, связанный с большими рисками ее обращения. The article is devoted to the characteristics of the cryptocurrency in the financial, economic and regulatory relations that develop around this phenomenon. The main disadvantages and advantages of using cryptocurrency in civil circulation are listed, as well as the attitude of a number of states to it in terms of its state-legal regulation. In conclusion, the article concludes that cryptocurrencies in the modern world have a rather contradictory effect: On the one hand, it is an attractive financial instrument for the subjects of financial and economic relations, but, on the other hand, it is still a little-studied and not widely tested in practice object of relations, an element of civil turnover associated with high risks of its circulation.


1970 ◽  
Vol 18 ◽  
pp. 81-100 ◽  
Author(s):  
Siri Sande

This is an answer to the article by T.F. Mathews, “The Emperor and the Icon”, published in ActaAArtHist (N.S. 1) 15 (2001), 163-177. Mathews presents a number of pinakes painted on wood, with pagan motifs, which he defines as forerunners of the Christian icons. There are undoubtedly many points of resemblance between the two categories with regard to technique and style. The pagan “icons” were used in religious contexts, being especially well documented as votive gifts. Despite the resemblances, this article points out a fundamental difference between the pagan and Christian images. The Christian icon is always supposed to have a flesh and blood prototype, which is present in the picture, while the pagan gods were spiritual beings inaccessible to mankind. The shapes in which they are shown, are purely illusory. Therefore the pagan gods can be depicted in various media, from cult statues which were the object of worship, to mosaics which people could walk on. The Christian icon, on the other hand, is always an object of the same reverence which is due to the prototype. It is basically a portrait, while the pagan “icons” are the last offshoots of the traditional depictions of divinities.


2020 ◽  
Vol 10 (3-4) ◽  
pp. 173-178
Author(s):  
Aleksander Bobko

AbstractThe aim of this paper is to show the main thesis concerning the theory of cognition of the eminent neo-Kantian Heinrich Rickert, as presented in his work “Der Gegenstand der Erkenntnis”. On the one hand, Rickert finds out that thinking is fated to “clash with nothingness”, thus creating a temptation to reject all rigours and to yield to complete discretion. On the other hand, he attributes axiological status to nothingness which subjects thinking to a particular kind of “ought”. In his view, the cognizing subject is faced with an axiological choice: either discretion or truth and argues that it is worth opting for truth. His argumentation could be an interesting point of reference for contemporary culture gradually moving away from the type of thinking rooted in objectively existing principles.


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