scholarly journals Art as the Commentary of Life

2021 ◽  
Vol 6 (3) ◽  
pp. 18-21
Author(s):  
Sadaf Mushtaq Nasti
Keyword(s):  
Everyday Life ◽  
James Baldwin ◽  
George Bernard Shaw ◽  
Single Sentence ◽  
The World ◽  
Bernard Shaw ◽  
The Way

Literature has always been a mighty weapon in bringing reality to surface. It is the reflection of mirror in the form of print that actually ushers to forefront the reality of life. The main aim of art is to revolutionize the world in general and society in particular. “Art for the Sake of Life” generally refers to the notion that art makes us understand the conduct of everyday life. Although art encompasses literature yet it is more than that because it deals with every aspect of our life. It is the way to justify the grim realities of life while beautifying them. As a famous writer James Baldwin accords that “one can’t write a line without a message”. Art is a way of expressing oneself. Many people use it to express boundless emotions and thoughts, from turbulence to euphoria to bewilderment that everyone has within the heart, mind and soul. The authors have discovered an escape through art to seek meaning via truth, not just for the sake of art, but for the sake of life. Writers tweak the image of specific challenges so that a reader can see them through the same lens. George Bernard Shaw also avows that “For art’s sake alone I would not face the toil of writing a single sentence”. So, an artist should be moralist encumbered with a reforming zeal. Thus “Art for the sake of life” is a maxim that should be applied to all art; art with style, sophistication, pathos, and psychological resonance. It is not thus for the art’s sake rather it is for the life’s sake or social sake. Art is a medicine or elixir of pain which makes life bearable. The main aim of this paper is to showcase how art in general as well as in particular is only for life’s sake and not for art’s sake. Art thus has a cosmic phenomenon with a universal impact.

The Theory Arsenal: The Cambridge Circus and the Origins of the Keynesian Revolution

2002 ◽  
Vol 24 (1) ◽  
pp. 5-37 ◽  
Author(s):  
Nahid Aslanbeigui ◽  
Guy Oakes
Keyword(s):  
Economic Theory ◽  
General Theory ◽  
Karl Marx ◽  
George Bernard Shaw ◽  
John Maynard Keynes ◽  
Economic Problems ◽  
The World ◽  
State Of Mind ◽  
Bernard Shaw ◽  
The Way

In the winter of 1934–35, when John Maynard Keynes was beginning to circulate proofs of The General Theory of Employment, Interest, and Money, he indulged in a playful exchange of letters with George Bernard Shaw devoted mainly to the merits of Karl Marx as an economist. At the end of his letter of January 1, 1935, Keynes's observations took a more serious turn, documenting fundamental changes in his theoretical ambitions following the publication of his Treatise on Money in 1930: “To understand my state of mind, however, you have to know that I believe myself to be writing a book on economic theory which will largely revolutionize—not, I suppose, at once but in the course of the next ten years—the way the world thinks about economic problems” (Keynes 1973a, p. 492).

scholarly journals Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)

Adeptus ◽  
2015 ◽  
pp. 53-63
Author(s):  
Monika Bogdzevič
Keyword(s):  
Everyday Life ◽  
Interpersonal Relations ◽  
Cultural Images ◽  
Wise Person ◽  
The World ◽  
Cultural Communities ◽  
The Way

The concept of wisdom in Polish and Lithuanian paremiologyIn this paper, an attempt has been made to present the semantic and axiological substance of wisdom hidden in the consciousnesses of two different, namely Polish and Lithuanian, linguistic-cultural communities. The analysis belongs to a branch of linguistics, interpreting language in terms of concepts, viewing it as a source of knowledge about people themselves, different communities, their mentality, ways of perception and interpretations of the way the world is. As a model to present the most thorough understanding of wisdom, the method of cognitive definition proposed by Jerzy Bartmiński is applied. Linguistic-cultural images of wise [person], understood as the concretizations of wisdom have to reveal him/her in opposition to stupid. The cognitive picture of wise is for the most part based on the analysis of features of character and appearance, portrayed behavior, interpersonal relations and the way others have as a perception of wise. Many cognitive parameters of wisdom are revealed while exploring the interactions between people and that of nature (plants, animals) which surrounds them and investigating deeper interpersonal relations with other people. The material for research was taken from Polish and Lithuanian proverbs. The latter occur as a result of world perception, everyday life observation, confrontations with its phenomenon. The proverbs are taken from compendiums of Polish and Lithuanian proverbs: Nowa księga przysłów i wyrażeń przysłowiowych (The New Book of Proverbs and Proverbial Phrases) by Julian Krzyżanowski and Lietuvių patarlės (Lithuanian Proverbs), Patarlių paralelės (Parallels of Proverbs) by Kazys Grigas. Given as cognitive definitions the cultural visions of wise, despite all the emphasized differences, enable us to perceive many evaluations of wise similar or even common to Polish and Lithuanian cultures. Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)Zamierzeniem artykułu jest próba przedstawienia semantycznej i aksjologicznej treści pojęcia mądrości tkwiącej w świadomości dwóch odrębnych wspólnot językowo-kulturowych – polskiej i litewskiej. Przeprowadzona analiza mieści się w nurcie badań językoznawczych, traktujących język jako źródło wiedzy o człowieku, jego mentalności i systemie wartości, sposobie postrzegania i interpretacji świata. Narzędziem opisu jest zaproponowana przez Jerzego Bartmińskiego metoda definicji kognitywnej. Językowo-kulturowe obrazy człowieka mądrego, stanowiąceukonkretnioną wizję abstrakcyjnego pojęcia mądrości, przedstawiają go w opozycji do człowieka głupiego. Obraz człowieka mądrego obejmuje cechy jego charakteru oraz wyglądu, mechanizmów zachowań, charakterystycznych miejsc przebywania oraz uwidacznia związek z zajmowaną przez niego pozycją społeczną. Wiele parametrów kognitywnych mądrości ujawnia się w trakcie analizy różnorodnych relacji człowieka z otaczającą go przyrodą (roślinami, zwierzętami) oraz wynika z bardziej skomplikowanych układów – ze stosunków z innymi ludźmi. Materiał analityczny stanowiły paremia polskie i litewskie, traktowane jako rezultat poznawania świata, obserwacji życia codziennego, zderzenia z różnymi jego zjawiskami. W badaniach wykorzystane zostały kompendia przysłów polskich i litewskich: Nowa księga przysłów i wyrażeń przysłowiowych pod red. Juliana Krzyżanowskiego oraz Lietuvių patarlės (Przysłowia litewskie), Patarlių paralelės (Paralele przysłów) pod red. Kazysa Grigasa. Ujęte w strukturę definicji kognitywnych kulturowe wizje człowieka mądrego, mimo istniejących różnic, pozwalają wyodrębnić sporo wartościowań podobnych albo nawet wspólnych, charakterystycznych dla kultur polskiej i litewskiej.

scholarly journals PYGMALION: A STUDY OF SOCIO-SEMANTICS

2015 ◽  
Vol 21 (2) ◽  
pp. 202
Author(s):  
Mirjam Anugerahwati
Keyword(s):  
Communicative Competence ◽  
George Bernard Shaw ◽  
The Novel ◽  
The Subject ◽  
Bernard Shaw ◽  
The Way

This article discusses the novel Pygmalionby George Bernard Shaw (1957) which depicts Eliza, a flower girl from East London, who became the subject of an “experiment” by a Professor of Phonetics who vowed to change the way she spoke. The story is an excellent example of a very real and contextual portrait of how language, particularly socio-semantics, play a role in the achievement of communicative competence.

Abruptly Dogen

2022 ◽  
Author(s):  
Kidder Smith
Keyword(s):  
Everyday Life ◽  
Thirteenth Century ◽  
Full Moon ◽  
The Moon ◽  
The World ◽  
The Buddha ◽  
The Way

In the thirteenth century Dogen brought Zen to Japan. His tradition flourishes there still today and now has taken root across the world. Abruptly Dogen presents some of his pith writings—startling, shifting, funny, spilling out in every direction. They come from all seventy-five chapters of his masterwork, the Eye of Real Dharma (Shōbōgenzō 正法眼藏), and roam through mountains, magic, everyday life, meditation, the nature of mind, and how the Buddha is always speaking from inside our heads. An excerpt from chapter 1, “A Case of Here We Are”: Human wisdom is like a moon roosting in water. No stain on the moon, nor does the water rip. However wide and grand the light, it still finds lodging in a puddle. The full moon, the spilling sky, all roosting in a single dewdrop on a single blade of grass. A man of wisdom is uncut, the way a moon doesn’t pierce water. Wisdom in a man is unobstructed, the way the sky’s full moon is unobstructed in a dewdrop. No doubt about it, the drop’s as deep as the moon is high. How long does this go on? How deep is the water, how high the moon?

Mobile Phone Culture: The Impacts of Mobile Phone Use

2015 ◽  
pp. 658-672 ◽  
Author(s):  
Seung-Hyun Lee
Keyword(s):  
Mobile Phone ◽  
Everyday Life ◽  
Mobile Phones ◽  
Communication Technology ◽  
Social Problems ◽  
Mobile Phone Use ◽  
The Social ◽  
Cultural Implications ◽  
The World ◽  
The Way

From being a simple communication technology to a key social tool, the mobile phone has become such an important aspect of people's everyday life. Mobile phones have altered the way people live, communicate, interact, and connect with others. Mobile phones are also transforming how people access and use information and media. Given the rapid pervasiveness of mobile phones in society across the world, it is important to explore how mobile phones have affected the way people communicate and interact with others, access the information, and use media, and their daily lifestyle. This article aims to explore the social and cultural implications that have come with the ubiquity, unprecedented connectivity, and advances of mobile phones. This article also focuses on the discussion about people's dependence on, attachment and addiction to mobile phones, social problems that mobile phones generate, and how people value mobile phone use.

scholarly journals Notes toward a speculative methodology of everyday life

2016 ◽  
Vol 16 (6) ◽  
pp. 646-660 ◽  
Author(s):  
Mike Michael
Keyword(s):  
Everyday Life ◽  
The World ◽  
The Way

This article considers the sociological role of activities that seem to make no sense: what can be learnt from episodes ‘unhinged’ from the routines of everyday life? In particular, stressing a processual framework for the study of everyday life, these unhinged episodes are regarded as useful for accessing its virtuality. The paper draws on literatures on everyday life, the object and the event in order, firstly to contrast critique to speculation, and secondly to sketch out what a speculative method for the study of everyday life might look like. Along the way, a number of concepts are developed: including affordance (the combination of plan, body and object); idiocy (a positive responsiveness to that which makes no sense); and affect (an ‘exquisite sensitivity to the world’). This perspective is illustrated through a discussion of how everyday practical issues raised by the use of rolling or wheeled luggage might evoke new forms of sociality – a ‘technosociality’.

scholarly journals “Uproar in the Echo”: Browning's Vitalist Beginnings

1987 ◽  
Vol 15 ◽  
pp. 91-103
Author(s):  
Leslie White
Keyword(s):  
The Self ◽  
Main Line ◽  
George Bernard Shaw ◽  
The World ◽  
The Will ◽  
The Individual ◽  
Élan Vital ◽  
Bernard Shaw ◽  
Willed Action ◽  
Individual Human

In letters to Mrs. Ernest Benzon and Mrs. Thomas FitzGerald, Browning claims affinity with the great philosopher of the Will, Schopenhauer, and asserts that elements of vitalism are the “substratum” of his life and work. These letters confirm the poet's place in the line of vitalist thought shaped by Schopenhauer, the English Romantics, and Carlyle and further developed by Nietzsche, George Bernard Shaw, Henri Bergson, and D. H. Lawrence. Vitalism resists precise definition; each theorist advances a singular terminology and application. Schopenhauer's vitalism may be understood from his concept of cosmic Will; Carlyle's from the essential presence of energy, movement, and change in the world. Bergson used the term élan vital and Lawrence such characteristically vague phrases as “sense of truth” and “supreme impulse” to express faith in forces operating beneath or hovering above the surface of life. Broadly put, when a rational orientation to the world ceased to be adequate, when rationalism devolved into a falsification of reality's authentic energy, major vitalists came into existence and posited as the true reality a primitive, universal force of which everything in that reality is an objectification. Unlike other vitalists in the English tradition, such as Blake and Lawrence, Browning was not comfortable with cosmic images. His vitalism breaks from the main line to focus on the individual human will, which he saw as an intuitive impulse and as a means to realize the self and locate its place in the world. For Browning, the comprehension of life's vital movement lay in the dynamic energy of willed action.

Shaw's Reviews of Daly's Shakespeare: The Wooing of Ada Rehan

1994 ◽  
Vol 19 (3) ◽  
pp. 203-213 ◽  
Author(s):  
Russell Jackson
Keyword(s):  
George Bernard Shaw ◽  
As You Like It ◽  
The World ◽  
Saturday Review ◽  
Bernard Shaw

George Bernard Shaw reviewed three of Augustin Daly's Shakespeare productions in the course of his stint as theatre critic of The Saturday Review, and wrote briefly on another when he was the music critic of The World. At the beginning of the last of these notices, describing As You Like It in 1897 and Ada Rehan's performance in it, Shaw wrote: ‘I never see Miss Ada Rehan act without burning to present Mr Augustin Daly with a delightful villa in Saint Helena.’ Listing some of the production's errors produced a more sombre threat:To think that Mr Daly will die in his bed, whilst innocent presidents of republics, who never harmed an immortal bard, are falling on all sides under the knives of well-intentioned reformers whose only crime is that they assassinate the wrong people! And yet let me be magnanimous. I confess I would not like to see Mr Daly assassinated. Saint Helena would satisfy me. (ShSh, 44) Readers of Shaw's reviews, especially those who encounter them only through Edwin Wilson's selection in Shaw on Shakespeare, will only know Augustin Daly's productions as seen by Shaw. But these critiques were part of a campaign on behalf of Shaw's aims for the theatre, and, specifically, a ‘wooing’ of Ada Rehan for the Shavian drama.

scholarly journals Wade in the Water…: Awash in the Sense of Adoption

2021 ◽  
Author(s):  
Denise Blake ◽  
Mandy Morgan ◽  
Leigh Coombes
Keyword(s):  
Everyday Life ◽  
Narrative Analysis ◽  
Language Use ◽  
Cultural Norms ◽  
The World ◽  
Truth Claims ◽  
Fit For Purpose ◽  
Discursive Approach ◽  
The Way

A discursive approach to knowledge contends that language is the constitutive force of experience and lived reality. Meaning is created through language use within relationships, while discourses function as the statements that produce knowledge, power and truth claims. We cannot step outside of the discourses through which our knowledge of experience is produced, though their complexity always allows us to resist particular identities that are discursively available to us. Based on interviews with 12 adoptees constituted within the ‘closed’ adoption period between 1955 and 1985, this narrative analysis represents the way in which the adoptive body matters to participants’ experiences of adoption and their resistances to the discourses that produce knowledge of adoption: Embodiment needed to be incorporated into this discursive work. Knowing, accessing and being- in-the-world are achieved through our senses in everyday life. We engage and shape cultural norms that enable and constrain corporeality. The adoptive experience is lived and felt through bodies that struggle to articulate their corporeality through discourse. Without discourses fit for purpose, speaking embodiment in and through adoption is precarious and adoptees attempt to articulate subjectivities beyond those allowed. This paper discusses the strategies used to materialise body matters in researching adoption.

scholarly journals Network capital dependent path-dependency

2010 ◽  
Vol 1 (1) ◽  
pp. 77-102
Author(s):  
Endre Sík
Keyword(s):  
Everyday Life ◽  
Path Dependency ◽  
Institutional Setting ◽  
Total Domination ◽  
Network Sensitivity ◽  
The Everyday ◽  
The World ◽  
Post Communism ◽  
The Way

Path dependency is created and maintained by three intertwined influences of network capital, i.e. the inertia of the networks, the culture defining the proper use of network capital, and the way such a network capital fits into the local and global institutional setting. Following a brief introduction of the terms network capital and path dependency, I develop an extremely simplifying dual typology, to differentiate between network-sensitive and network-insensitive societies. These two extremes of a continuum characterize societies in which either the everyday life is under the total domination of network capital or where networks are auxiliary resources to be used in rare and special situations. I will show how both communism and post-communism have been a fertile institutional setting for the emergence of network-sensitivity and how does network capital under such conditions become so powerful that it shapes other institutions to its needs. In the last section I shall argue that the mechanisms I described in a network-sensitive institutional setting are present in a network-insensitive one as well and that there are signs that globalization increases the level of network-sensitivity all over the world.

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