Fichte und das Bild des Anderen

2019 ◽  
Vol 47 ◽  
pp. 251-272
Author(s):  
Cristiana Senigaglia ◽  
Keyword(s):  
Essential Role ◽  
The Other ◽  
The World ◽  
Potential Applications ◽  
The Media ◽  
Different Dimensions ◽  
The Difference ◽  
The Relationship ◽  
Theory Of The Image ◽  
Present World

In the Doctrine of Science nova methodo Fichte explains the difference between the mirror and the eye. While the former only mirrors without seeing itself by doing it, the eye is in its essential connotation „image for itself“. The capacity of becoming aware of the image as such and of conceiving it as image for itself plays an essential role also in the perception of the other and in the originating process of the intersubjective relationship. The paper first focuses on reconstructing the meaning of the image for the intersubjective relationship and on evaluating whether and how far Fichte’s later elaboration of the theory of the image can be significant for the relationship to the other. Consideration of the different dimensions disclosed by the concept of image can also be helpful in illuminating the potential applications (and possible misuses) of the image of the other, especially in relation to the world of the media. The hypothesis is that Fichte’s conception of the image has a heuristic value also with respect to the image of the other in the present world and opens the way to further developments in the practical-ethical realm.

“The Very Place of Apparition”: Derrida on Husserl’s Concept of Noema

2018 ◽  
Vol 48 (2) ◽  
pp. 209-232
Author(s):  
Pietro Terzi
Keyword(s):  
Lived Experience ◽  
Historical Perspective ◽  
The Other ◽  
Real Component ◽  
Fundamental Condition ◽  
The World ◽  
The Difference ◽  
The One ◽  
The Relationship ◽  
Shed Light

Abstract In Specters of Marx, Derrida suggests that the most fundamental condition of phenomenality lies in the ambiguous status of the noema, defined as an intentional and non-real component of Erlebnis, neither “in” the world nor “in” consciousness. This “irreality” of the noematic correlate is conceived by Derrida as the origin of sense and experience. Already in his Of Grammatology, Derrida maintained that the difference between the appearing and the appearance, between the world and the lived experience, is the condition of all other differences. Unfortunately, Derrida limits himself to a few self-evident remarks, without further elaborating. The aim of this paper is twofold: on the one hand, to contextualize Derrida’s interpretation of the noema from a theoretical and historical perspective; on the other hand, to show its effects on the early moments of Derrida’s philosophy. The result will shed light on a neglected issue in the relationship between deconstruction and phenomenology.

The New Historicism

2018 ◽  
Author(s):  
Marjorie Levinson
Keyword(s):  
Dialectical Materialism ◽  
The Other ◽  
New Historicism ◽  
Turn On ◽  
The World ◽  
Previous Decade ◽  
Critical Turn ◽  
The Relationship

Chapter 2 studies the relationship between historicism and Romanticism. It locates the two between Enlightenment materialism, on one side, and Marxian historical and dialectical materialism, on the other. In so doing, it isolates a paradox of materialism—namely, its production of the very concepts that undo it. These include the ideas of knowing as dissociated conceptual activity, and consciousness as absolute negativity. Romanticism and historicism, it is argued, represent solutions to a common problem—a claim defended through a reading of Wordsworth’s sonnet “The world is too much with us.” In considering how we position ourselves in relation to past literature, the chapter evaluates the choices between contemplation and empathy, knowledge and power, blame and defense. As such, it represents the first move in a self-critical turn on the new historicist method that had shaped the author’s—and part of the field’s—work in the previous decade.

scholarly journals The Respiration of some Planktonic copepods II. The Effect Of Temperature

1953 ◽  
Vol 31 (3) ◽  
pp. 447-460 ◽  
Author(s):  
D. T. Gauld ◽  
J. E. G. Raymont
Keyword(s):  
Respiratory Rate ◽  
The Body ◽  
The Other ◽  
Effect Of Temperature ◽  
Acartia Clausi ◽  
Temora Longicornis ◽  
Different Temperatures ◽  
Planktonic Copepods ◽  
The Difference ◽  
The Relationship

The respiratory rates of three species of planktonic copepods, Acartia clausi, Centropages hamatus and Temora longicornis, were measured at four different temperatures.The relationship between respiratory rate and temperature was found to be similar to that previously found for Calanus, although the slope of the curves differed in the different species.The observations on Centropages at 13 and 170 C. can be divided into two groups and it is suggested that the differences are due to the use of copepods from two different generations.The relationship between the respiratory rates and lengths of Acartia and Centropages agreed very well with that previously found for other species. That for Temora was rather different: the difference is probably due to the distinct difference in the shape of the body of Temora from those of the other species.The application of these measurements to estimates of the food requirements of the copepods is discussed.

scholarly journals What Difference Does Posthumanism Make?

2021 ◽  
pp. 1-7
Author(s):  
Rachel J. Crellin ◽  
Oliver J.T. Harris
Keyword(s):  
Productive Force ◽  
The World ◽  
The Status ◽  
The Difference ◽  
The Relationship

In this paper we argue that to understand the difference Posthumanism makes to the relationship between archaeology, agency and ontology, several misconceptions need to be corrected. First, we emphasize that Posthumanism is multiple, with different elements, meaning any critique needs to be carefully targeted. The approach we advocate is a specifically Deleuzian and explicitly feminist approach to Posthumanism. Second, we examine the status of agency within Posthumanism and suggest that we may be better off thinking about affect. Third, we explore how the approach we advocate treats difference in new ways, not as a question of lack, or as difference ‘from’, but rather as a productive force in the world. Finally, we explore how Posthumanism allows us to re-position the role of the human in archaeology,

scholarly journals Another Name for Liberty: Revelation, ‘Objectivity,’ and Intellectual Freedom in Barth and Marion

Open Theology ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 430-450
Author(s):  
Kristóf Oltvai
Keyword(s):  
A Priori ◽  
The Other ◽  
Christian Theology ◽  
Intellectual Freedom ◽  
Specific Kind ◽  
Absolute Truth ◽  
Saturated Phenomenon ◽  
Other Hand ◽  
The Difference ◽  
The Relationship

Abstract Karl Barth’s and Jean-Luc Marion’s theories of revelation, though prominent and popular, are often criticized by both theologians and philosophers for effacing the human subject’s epistemic integrity. I argue here that, in fact, both Barth and Marion appeal to revelation in an attempt to respond to a tendency within philosophy to coerce thought. Philosophy, when it claims to be able to access a universal, absolute truth within history, degenerates into ideology. By making conceptually possible some ‚evental’ phenomena that always evade a priori epistemic conditions, Barth’s and Marion’s theories of revelation relativize all philosophical knowledge, rendering any ideological claim to absolute truth impossible. The difference between their two theories, then, lies in how they understand the relationship between philosophy and theology. For Barth, philosophy’s attempts to make itself absolute is a produce of sinful human vanity; its corrective is thus an authentic revealed theology, which Barth articulates in Christian, dogmatic terms. Marion, on the other hand, equipped with Heidegger’s critique of ontotheology, highlights one specific kind of philosophizing—metaphysics—as generative of ideology. To counter metaphysics, Marion draws heavily on Barth’s account of revelation but secularizes it, reinterpreting the ‚event’ as the saturated phenomenon. Revelation’s unpredictability is thus preserved within Marion’s philosophy, but is no longer restricted to the appearing of God. Both understandings of revelation achieve the same epistemological result, however. Reality can never be rendered transparent to thought; within history, all truth is provisional. A concept of revelation drawn originally from Christian theology thus, counterintuitively, is what secures philosophy’s right to challenge and critique the pre-given, a hermeneutic freedom I suggest is the meaning of sola scriptura.

Interpreting the Inter-Christian Relationship and Dialogue with Monotheistic Religions in the Document For the Life of the World

2021 ◽  
Vol 78 (4) ◽  
pp. 408-417
Author(s):  
Nicu Dumitraşcu
Keyword(s):  
The Other ◽  
Orthodox Church ◽  
Contemporary Society ◽  
The World ◽  
The Relationship

In this article I briefly examine chapter 6 of the document For the Life of the World issued by the Ecumenical Patriarchate concerning “ecumenical relations and relations with the other faiths.” In the first part, I discuss the relationship between the Orthodox Church and other Christian denominations, and in the second, the dialogue with Judaism and Islam. The document has an optimistic, inspiring, and hopeful tone, but it will simply remain an idealistic statement without a major echo inside of the Christian world and contemporary society.

Distinction between Dolus and Culpa with reference to Arson in Zakon Sudnyj LJudem, the Vinodol Law and the Statute of Senj

De Jure ◽  
2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Daniel Haman ◽  
◽  
◽  
Keyword(s):  
Criminal Law ◽  
The Other ◽  
Legal Documents ◽  
The Third ◽  
Other Hand ◽  
Criminal Offenses ◽  
The World ◽  
The Difference ◽  
Different Levels ◽  
Better Than

The difference between intent (dolus) and negligence (culpa) was rarely emphasized in codified medieval laws and regulations. When compared to the legal statements related to intent, negligence was mentioned even more rarely. However, there are some laws that distinguished between the two concepts in terms of some specific crimes, such as arson. This paper draws attention to three medieval Slavic legal documents – the Zakon Sudnyj LJudem (ZSLJ), the Vinodol Law and the Statute of Senj. They are compared with reference to regulations regarding arson, with the focus being on arson as a crime committed intentionally or out of negligence. The ZSLJ as the oldest known Slavic law in the world shows some similarities with other medieval Slavic legal codes, especially in the field of criminal law, since most of the ZSLJ’s articles are related to criminal law. On the other hand, the Vinodol Law is the oldest preserved Croatian law and it is among the oldest Slavic codes in the world. It was written in 1288 in the Croatian Glagolitic script and in the Croatian Chakavian dialect. The third document – the Statute of Senj – regulated legal matters in the Croatian littoral town of Senj. It was written in 1388 – exactly a century after the Vinodol Law was proclaimed. When comparing the Vinodol Law and the Statute of Senj with the Zakon Sudnyj LJudem, there are clear differences and similarities, particularly in the field of criminal law. Within the framework of criminal offenses, the act of arson is important for making a distinction between intent and negligence. While the ZSLJ regulates different levels of guilt, the Vinodol Law makes no difference between dolus and culpa. On the other hand, the Statute of Senj strictly refers to negligence as a punishable crime. Even though the ZSLJ is almost half a millennium older than the Statute of Senj and around 400 years older than the Vinodol Law, this paper proves that the ZSLJ defines the guilt and the punishment for arson much better than the other two laws.

The Apocalyptic Image of the Beast in William Blake’s ‘The Tyger’ and W.B. Yeats’ ‘The Second Coming’

2021 ◽  
Vol 33 (3-4) ◽  
pp. 47-61
Author(s):  
Yasser K. R. Aman
Keyword(s):  
William Blake ◽  
The Other ◽  
Modern World ◽  
Christian Religion ◽  
The World ◽  
The Difference ◽  
Second Coming

The monstrous image created by William Blake in ‘The Tyger’ left the world wrapped in an apocalyptic vision that creates an epiphany of unknown Romantic potentials symbolised in ‘The Tyger’. The apocalyptic vision, deeply rooted in Christian religion, develops into an ominous harbinger of the destruction of the modern world portrayed in W.B. Yeats’ ‘The Second Coming’. The image of the beast marks the difference between two ages, one with strong potentials and the other with fear and resident evil unexplained. I argue that the apocalyptic theory in Christianity has an impact on the development of the image of the beast in both poems, an impact that highlights man’s retreat from Nature into the modern world which may fall apart because of beastly practices.

scholarly journals Antroposeeni kansallisella näyttämöllä

2017 ◽  
pp. 45-63
Author(s):  
Elsi Hyttinen
Keyword(s):  
National Culture ◽  
Illustrative Case ◽  
National Theatre ◽  
Research Material ◽  
Theatre Production ◽  
Companion Species ◽  
The World ◽  
The Future ◽  
The Media ◽  
The Relationship

Anthropocene on the National Stage: Maaseudun tulevaisuus (“Future of the Countryside”, The Finnish National Theatre 2014) and the Interregnum We Live in The article argues that entering the Anthropocene has pushed us into a cultural interregnum. However, the discussions of the Anthropocene and the concept of interregnum seldom meet. In this article it is assumed that this stems from the fact that the concept of interregnum pertains to the 20th century critical epistème and as such, it is a mismatch with the current theoretical impulse of turning toward affects, ontology and becoming. However, the case is made that we should not let go of the critical legacy altogether: to analyse struggle over and between epistemologies, we need critical concepts. Research material in the article consists of the manuscript of Leea Klemola’s 2014 Finnish National theatre production “The Future of the Countryside”, and nine articles from the newspaper Helsingin Sanomat’s digital archive, published during the play’s opening week. “The Future of the Countryside” asks what could the relationship between humans and their companion species be like, were it not based on the idea that it is legitimate for humans to treat the rest of the world as resources. However, the media brouhaha surrounding the play’s opening night hardly touches upon this theme at all. Instead, the nation and the limits of national culture are repeatedly evoked as the primary explanatory framework. In this way, the “Future of the Countryside” provides an illustrative case of the interregnum we live in, understood as old epistemologies losing ground but still keeping the new from emerging.

scholarly journals FOREST IN THE BASHKIRS' VIEW OF THE WORLD

2022 ◽  
pp. 33-40
Author(s):  
Ю. А. Абсалямова
Keyword(s):  
World View ◽  
Construction Materials ◽  
The Other ◽  
Aesthetic Perception ◽  
Food Protection ◽  
Other Hand ◽  
The World ◽  
Other World ◽  
The One ◽  
The Relationship

В статье анализируются особенности восприятия лесного пространства башкирами. На основе языковых, фольклорных материалов сделана попытка раскрыть различные аспекты взаимоотношений лес - человек, образ леса в картине мира башкир. Как и в большинстве традиционных культур, в целом мифологический образ леса носит отрицательный характер. В фольклоре он часто описывается как тёмный, мрачный, неизвестный, таящий опасности, противопоставляясь обжитому и освоенному пространству селений. Лесной пандемониум также представлен в основном отрицательными персонажами. В целом образ леса в традиционной картине мира башкир предстаёт довольно неоднозначным. С одной стороны - это категория, связанная с потусторонним миром, неизведанная, «чужая» территория. С другой - лес издавна являлся источником различных благ - в виде строительного материала, пушнины, различных продуктов питания, укрывал от врагов. The article analyzes the features of Bashkirs' perception of the forest space. On the basis of the materials of the epos, folklore, folk ideas, an attempt was made to reveal the various aspects of the relationship between forest and man, the image of the forest in Bashkirs' world view. As in most traditional cultures, the mythological image of the forest as a whole is negative. In folklore, it is often described as dark, gloomy, unknown, fraught with danger, being contrasted with the inhabited and developed space of the villages. The forest pandemonium is also represented mainly by negative characters. On the other hand, in the domestic perception forest is valued for the benefits derived from it: shelter, food, protection from enemies. In addition, Bashkirs, distinguished by a developed aesthetic perception and contemplative thinking, appreciated its beauty, which is also reflected in folklore. In general, the image of forest in the Bashkirs' traditional view of the world appears rather ambiguous. On the one hand, it is the category associated with the other world, unknown, «foreign» territory. On the other hand, the forest has long been a source of various benefits - in the form of construction materials, furs, various food products, and it sheltered them from enemies.

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