Recording the Soundscape

2018 ◽  
pp. 66-93
Author(s):  
Angela Frattarola
Keyword(s):  
Real World ◽  
Semantic Meaning ◽  
High Point ◽  
The World ◽  
Between The Acts ◽  
The Common ◽  
The Waves ◽  
Jacob's Room

Chapter 3 examines Virginia Woolf’s representation of real-world sound, which develops throughout her career and is crucial to her connection with the “common reader.” Woolf’s onomatopoeia indicates a desire to represent the sounds of the world without mediation—a drive that was helpfully modelled by the phonograph, which some hoped would allow composers to make music from recorded real-world sounds rather than relying on the mediation of musicians. Starting with Jacob’s Room, published in the modernist high point of 1922, this chapter evaluates Woolf’s use of onomatopoeia, which reaches a climax with her later works: The Waves (1931), The Years (1937), and Between the Acts (1941). These novels are overwhelmingly sound-driven, with characters consistently directed and influenced by the sounds they hear. While characters often feel alienated and scrutinized when they are looked at, the act of listening has the power to unite them, even if only temporarily. On the level of form, Woolf’s onomatopoeia stimulates one’s “reading voice,” so that the reader too can be momentarily united with the text through, for example, the “chuffs” and “ticks” that sound out beyond semantic meaning.

Christian Calling and the Ideal of Martyrdom in the Real World

2021 ◽  
pp. 122-159
Author(s):  
Matthew D. Lundberg
Keyword(s):  
Real World ◽  
Common Good ◽  
Just War ◽  
Christian Ethics ◽  
Moral Injury ◽  
Roman Catholicism ◽  
Enforcement Official ◽  
The World ◽  
The Common ◽  
Christian Discipleship

Setting just war reasoning into its broader context, this chapter begins by examining the logic, weight, and dangers of the “realist” traditions of Christian ethics, especially Augustine, Niebuhr, and Bonhoeffer (one often acclaimed as martyr though implicated in violent resistance). It shows how Protestant theologies of “vocation” typically sanction the sword-bearing occupations of magistrate, soldier, and law enforcement official as potentially consistent with Christian discipleship and holiness. Recent discussions of “moral injury” in soldiers are considered in relation to this “calling” of sword-bearing for the common good. In dialogue with Roman Catholicism, the chapter elaborates a Protestant conception of sainthood that acknowledges the ambiguity of the world, a conception that occasions a return to the criteria identifying Christian martyrdom.

Enacting Actions in Simulated Environments

2009 ◽  
Author(s):  
Devin Pierce ◽  
Shulan Lu ◽  
Derek Harter
Keyword(s):  
Human Body ◽  
Common Sense ◽  
Real World ◽  
Mental Representations ◽  
The Past ◽  
Simulated Environments ◽  
The World ◽  
The Common ◽  
Bodily States ◽  
Real World Problems

The past decade has witnessed incredible advances in building highly realistic and richly detailed simulated worlds. We readily endorse the common-sense assumption that people will be better equipped for solving real-world problems if they are trained in near-life, even if virtual, scenarios. The past decade has also witnessed a significant increase in our knowledge of how the human body as both sensor and as effector relates to cognition. Evidence shows that our mental representations of the world are constrained by the bodily states present in our moment-to-moment interactions with the world. The current study investigated whether there are differences in how people enact actions in the simulated as opposed to the real world. The current study developed simple parallel task environments and asked participants to perform actions embedded in a stream of continuous events (e.g., cutting a cucumber). The results showed that participants performed actions at a faster speed and came closer to incurring injury to the fingers in the avatar enacting action environment than in the human enacting action environment.

“Peace as awakeness to the precariousness of the other”

2020 ◽  
pp. 81-94
Author(s):  
Elsa Högberg
Keyword(s):  
Specific Form ◽  
The Other ◽  
Sovereign State ◽  
Unresolved Question ◽  
Three Guineas ◽  
Primary Responsibility ◽  
Between The Acts ◽  
The Face ◽  
The Waves ◽  
Jacob's Room

In this chapter, Högberg traces a specific form of non-violent ethics across Woolf’s interwar and WWII writings, considering its political potential and limits. Focusing on Emmanuel Levinas’s idea of ‘The face as the extreme precariousness of the other. Peace as awakeness to the precariousness of the other’(Levinas, ‘Peace and Proximity’, 1984) alongside Judith Butler’s attempts to politicise his ethics of precariousness, this chapter shows how Woolf foregrounds vulnerability as an ethical injunction against violence. Arguing that Woolf’s work prompts a still unresolved question as to whether a pacifist ethics can be politically productive, Högberg reads Woolf’s pacifism as rooted in a concept of peace as proximity: the proximity of the ethical encounter, which prompts awakeness to the other’s vulnerability. The chapter ranges from Woolf’s Levinasian elevation, in Three Guineas, of a primary responsibility to Antigone’s Law of love, peace and proximity over the laws of the sovereign state to her literary articulations of an alternatively Levinasian and Butlerian ethics of peace and precariousness in Jacob’s Room, The Waves and Between the Acts. Voiced through poetic tropes of naked defencelessness and extra-linguistic, primal cries, Woolf’s pacifist ethics floods the boundaries defining Europe in a relocation of its ‘Greek’ origins, and in defiance against its political constructions of the other’s precarious face as a threat, which continue to justify the scandalous closing of European borders to ‘millions of bodies’ made vulnerable by war.

LETTERS AND THE UNSEEN WOMAN

2014 ◽  
Vol 68 (1) ◽  
pp. 48-60
Author(s):  
Daniel Reynolds
Keyword(s):  
Spatial Distribution ◽  
Game Design ◽  
Communicative Acts ◽  
The Past ◽  
Remote Location ◽  
The World ◽  
The Common ◽  
Narrative Progression ◽  
The Waves

This paper discusses three games that are characterized by what I call “epistolary architecture,” showing how the games use their spatial distribution of communicative acts to subvert the common videogame trope of the unseen woman. In his essay “Game Design as Narrative Architecture,” Henry Jenkins outlines how some games distribute narrative progression across space rather than time, so that arrival at a particular location will trigger an event in the game’s story. Gone Home (2013) and Dear Esther (2012) use similar techniques, but to markedly different effect, by distributing subjective accounts of the past (external to the timeframe of the gameplay) around the game space by way of letters, recordings, and other messages. Bientôt L’été (2013) inverts this scenario. In it, a player walks along a seashore, receiving linguistic fragments brought in by the waves, then later rearticulates these into fractured conversations with another player in a remote location. Each of these games, in its own way, problematizes the trope of the unseen woman, which I argue has been a structuring principle in videogames for decades. In general, the unseen woman has been a destination, the endpoint of a quest and thus fundamentally outside the world of the gameplay. The epistolary architecture of Gone Home, Dear Esther, and Beintôt L’été is fundamental to the games’ ability to subvert this principle. Conversely, each game uses the figure of the unseen woman to complicate the player’s relationship to its story and its setting.

scholarly journals ”En sværm af skyer, som skal tænkes” – en diskussion af kultur, kunst og æstetik

2015 ◽  
Vol 3 (2) ◽  
pp. 1
Author(s):  
Martin Blok Johansen ◽  
Ole Morsing
Keyword(s):  
Real World ◽  
Educational Practice ◽  
Common Denominator ◽  
The Real ◽  
The World ◽  
The Common ◽  
Epistemological Dimension ◽  
Independent Existence

<p>These days there are many different understandings and definitions of the term aesthetics. Sometimes it is regarded as identical to the pleasing or the sensual, other times it has a more workaday meaning, being associated with e.g. a well-stocked lunch table. The common denominator, however, is that aesthetics is understood as something that can be recorded in the real world, having been assigned an independent existence. <br />The concept has thus undergone ‘ontological dumping’, by which we understand that an analytical concept has become a “thing in the world”, i.e. an epistemological state has been transformed into an ontological state. The problem with this is that what can potentially be used to understand has instead turned into something to be understood. In the endeavour not to downgrade the epistemological dimension in favour of the experiential dimension, we attempt in this article to re-establish aesthetics as an analytical concept: Something to be seen with – instead of something that is seen. In addition, we put it into perspective alongside culture and art, which we feel has undergone the same ontological dumping. The article concludes with some reflections on the implications this may have for educational practice. As its theoretical springboard, the article takes the philosopher Jean-François Lyotard, drawing its exemplary material from the Norwegian author Karl Ove Knausgård.</p>

Hurly-Burly of Psychiatric Ethics

2005 ◽  
Vol 39 (11-12) ◽  
pp. 1001-1007 ◽  
Author(s):  
Julian C. Hughes ◽  
K.W.M. (Bill) Fulford
Keyword(s):  
Real World ◽  
Theoretical Framework ◽  
The Other ◽  
Practical Approach ◽  
Special Issue ◽  
The World ◽  
Introductory Paper ◽  
The Common ◽  
Ethics In Psychiatry ◽  
Based Medicine

This is the introductory paper to the special issue on ethics in psychiatry. We introduce the other papers that follow and set them in a context. Inevitably, they represent only a thin slice of the work going on in psychiatric ethics. But they serve to show two unique features of this discipline. First, it has a tendency to dig deep and to make connections with other philosophical concepts. So, for example, in a number of ways the papers that follow touch on the nature of personhood. We examine this notion. Second, psychiatric ethics, because of its content and its embededness in the real world, tends to hit upon diverse and sometimes conflicting values. We introduce the idea of values-based medicine, which provides both a theoretical framework and a practical approach to the common dilemmas of psychiatric practice. The need to think deeply, but also clearly and coherently, combined with the need to engage with the hurly-burly of the world of patients, users and carers, suggests the reasons why psychiatric ethics offers a paradigm for practical ethics generally.

Between High Culture and Low Culture; and also The Difference Between Popular Culture and Folk Culture

2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath
Keyword(s):  
Popular Culture ◽  
Folk Culture ◽  
Common People ◽  
High Culture ◽  
The World ◽  
The Common ◽  
The Difference ◽  
Low Culture

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.

Current updates on COVID-19 - A review

2020 ◽  
Vol 10 (1) ◽  
pp. 1-8
Author(s):  
Ghotekar D S ◽  
Vishal N Kushare ◽  
Sagar V Ghotekar
Keyword(s):  
World Health Organization ◽  
Common Cold ◽  
Respiratory Diseases ◽  
Gastrointestinal Diseases ◽  
Hubei Province ◽  
World Health ◽  
The World ◽  
The Common ◽  
Novel Coronavirus ◽  
Health Organization

Coronaviruses are a family of viruses that cause illness such as respiratory diseases or gastrointestinal diseases. Respiratory diseases can range from the common cold to more severe diseases. A novel coronavirus outbreak was first documented in Wuhan, Hubei Province, China in December 2019. The World Health Organization (WHO) has declared the coronavirus disease 2019 (COVID-19) a pandemic. A global coordinated effort is needed to stop the further spread of the virus. A novel coronavirus (nCoV) is a new strain that has not been identified in humans previously. Once scientists determine exactly what coronavirus it is, they give it a name (as in the case of COVID-19, the virus causing it is SARS-CoV-2).

Myths about COVID-19

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 907-912
Author(s):  
Deepika Masurkar ◽  
Priyanka Jaiswal
Keyword(s):  
World Health ◽  
Indian Society ◽  
Common People ◽  
The World ◽  
New Type ◽  
The Media ◽  
Personal Level ◽  
Novel Virus ◽  
The Common ◽  
Health Organization

Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths and facts about coronavirus to reduce the panic and take the proper precautionary actions for our safety against the coronavirus. Thus this article aims to bust myths and present the facts to the common people. We need to verify myths spreading through social media and keep our self-ready with facts so that we can protect our self in a better way. People must prevent COVID 19 at a personal level. Appropriate action in individual communities and countries can benefit the entire world.

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