Barthes and the Visibility Turn: For a Non-Mimetic Image

2020 ◽  
pp. 84-96
Author(s):  
Éric Marty
Keyword(s):  
Stated Preference ◽  
Roland Barthes ◽  
The Other ◽  
The One ◽  
The Invisible

With Roland Barthes par Roland Barthes (1975), Barthes broke with a taboo on the image shared by most Modern thinkers: a Marxist and structuralist puritanism closely associated with a violent critique of mimesis. The break Barthes introduced derived primarily from his uncoupling of mimesis from the regime of visibility particular to the image. The importance of Barthes’s little book will be explored by placing it in the context of Modernity. On the one hand, it will be read in relation to readings of the image associated with Barthes’s contemporaries (for example, Foucault on Velazquez’s Las Meninas); on the other, it will be read alongside his earlier and later proclamations relative to the image, from Mythologies to La Chambre claire. A shift will be traced from the rejection of mimesis in favour of non-figuration, to the emergence of a more fundamental visual paradigm for Barthes of animate/inanimate, initially accounting for his stated preference for photography over cinema, but ultimately neutralised, in the second part of La Chambre claire, through his discussion of the female automaton sequence in Fellini’s Casanova, and its fetishistic relation to the invisible/visible presence of the Winter Garden photo of Barthes’s mother as a child.

Towering Invisibilities: A Cultural-Theoretical Reading of the Eiffel Tower and the One World Trade Center

2018 ◽  
Vol 25 (4) ◽  
pp. 407-416
Author(s):  
Henriette Steiner ◽  
Kristin Veel
Keyword(s):  
Wireless Communication ◽  
World Trade ◽  
World Trade Center ◽  
Theoretical Framework ◽  
Roland Barthes ◽  
Trade Center ◽  
The One ◽  
The Invisible

This article explores forms of visuality in architecture in which symbolic and functional values interlink by considering two visually striking and deeply symbolic landmarks that tower over their respective cities at the same time as their impact is related to the invisible wireless communication they facilitate. It contrasts cultural-theoretical responses to the Eiffel Tower (1889) with readings of the One World Trade Center (2014). In this way, we contour a theoretical framework to grasp the compounded forms of signification these towers embody and address the latent and invisible signification at work by turning to the work of the French philosophers Roland Barthes (1915-1980) and Jean-Francois Lyotard (1924-1998).

scholarly journals Clothing and meaning making: a multimodal approach to women’s abayas

2017 ◽  
Vol 17 (2) ◽  
pp. 187-207 ◽  
Author(s):  
Gwen Bouvier
Keyword(s):  
Middle East ◽  
Religious Identity ◽  
Meaning Making ◽  
Roland Barthes ◽  
The Other ◽  
Multimodal Approach ◽  
Personal Choice ◽  
Multimodal Discourse ◽  
Other Hand ◽  
The One

This article takes a multimodal discourse approach to women’s fashion in the Middle East. It places the Islamic abaya in the UAE in the context of the wider literature on fashion and identity, exploring the way in which clothing features and forms can prescribe ideas, values and attitudes, and framing this discussion within newer ideas on globalization. As Roland Barthes argued, it is not so much personal choice or diversity in fashion that is of interest, but the kinds of values and expected behaviours that they imply. The abaya, on the one hand, represents a more newly arrived idea of traditional, local and religious identity, linking to some extent to an imagined sense of a monolithic notion of Islamic clothing. But, on the other hand, this is itself reformulated locally through international representations, ideas and values, and integrated with newer ideas of taste.

EVIDENCE FOR AND AGAINST AUDIENCE-ACTOR CONTACT IN ARISTOPHANES (PAX 877–906, ACH. 257–83, THESM. 659–87 AND NUB. 275–355)

2015 ◽  
Vol 65 (2) ◽  
pp. 518-529
Author(s):  
Jasper F. Donelan
Keyword(s):  
The Other ◽  
Old Comedy ◽  
Other Hand ◽  
Art Form ◽  
Performance Area ◽  
The One ◽  
The Invisible

Unlike tragedy, Old Comedy openly acknowledges its own festival context and the existence of a world beyond the one created for and occupied by its masked characters. Admission of the theatrical setting is a standard well-documented feature and was an effective way of drawing spectators into the drama's fiction. To the same end, speaking directly to the audience formed an integral part of Aristophanes' plays and very probably of the comic genre as a whole. We can therefore think of comedy as an ‘inclusive’ art form, one that (self-)consciously attempted to involve and engage its consumers, in particular via explicit verbal address. On the other hand, the evidence is much slimmer for actors moving outside of the performance area or otherwise physically bringing the audience members and the fictional cast into contact and, regardless of how attractive it might seem, this type of spatial negotiation is far from established. It may well be the case that in spite of comedy's relative liberty, certain barriers continued to exist, including the invisible barrier that divided the acting area from the auditorium.

scholarly journals ISLAM MITOS INDONESIA (KAJIAN ANTROPOLOGI-SOSIOLOGI)

Kodifikasia ◽  
2016 ◽  
Vol 9 (1) ◽  
pp. 61
Author(s):  
Sardjuningsih Sardjuningsih
Keyword(s):  
The Other ◽  
Traditional Religion ◽  
Community Group ◽  
The Social ◽  
Islamic Religion ◽  
The One ◽  
The Universe ◽  
Holy Book ◽  
The Invisible

The Muslims in Indonesia, appreciated the tradition’s value so much, remarkably, the one which becomes the part of the religiousity practices and becomes one with it. Therefore, the Islamic religion manifestation in every community group is different, because of the tradition’s differences cover it; the position of tradition and the ancestors precepts which are placed equally with religion, it is toward the invisible matter or supernatural. Their exiatences are worshipped, honored, respected and even considdered cult, treated as the God in religion. Supernatural is often anthropomorphic, it means that the supernatural is often treated as the other creatures which have the ability and characters like human, animals, or plants. The community divinity concept and perception is not purely monotheism, but it is monopluralistic. Tradition which is accomodated in their religious practices is often connected to the myth existence. The myth truth is the community faith matter, emotion and mental. All of the religion processes related to doctrine, history and its development can not be separated from the existence of the myth, included religion which is claimed as the revelation religion. The myth element becomes very important in this contextual Islam, because the myth knowledge is considered as the holy story, the primordialic event about the universe genesis, the past time, and the other life. Frazer described that the myth position in the community religion is like the holy book in the modern religion. In every tribe and group who claim as Muslim, they have the myth practices which become the base in arrenging local Islamic practices. In the study of anthropology and sociology, the function and the role of myth, religion, and tradition can not be substancially distinguished, since every one contains the invisible element. The myth as a story which is considered sacred as like the holy book which is able to describe the transendental primordial event. Myth is related to the traditional religion and the holy book is related to modern religion. The Sociology defines that myth is as the social stucture in creating the community condition. As a belief which is able to strengthen the community mystical side in order to be able to conserve the adhesive social values in the community.

scholarly journals Humpty Dumpty Populism

2020 ◽  
Vol 64 (4) ◽  
pp. 140-160
Author(s):  
Rafael Sánchez
Keyword(s):  
The Other ◽  
The Political ◽  
Founding Father ◽  
Social Field ◽  
Clear Cut ◽  
The People ◽  
Simon Bolivar ◽  
Humpty Dumpty ◽  
The One ◽  
The Invisible

This article analyzes Venezuelan Chavismo as an unstable formation gnawed by the unsolvable contradiction between, on the one hand, the politico-theological ambition to totalize sociality as a visible ‘people’ collected around the invisible ‘Spirit’ of Venezuela’s ‘Founding Father’ Simón Bolívar and, on the other, the non-totalizable theopolitical energies of a social field suffused with myriad globalized ‘spirits’ that admits no clear-cut demarcation between ‘visible’ and ‘invisible’ or ‘material’ and ‘spiritual’. Incapable of totalizing sociality as a discrete ‘society’, the political logic informing Chavismo, as with other recent populisms, shifts from hegemony to ‘dominance without hegemony’, a situation where, à la Humpty Dumpy, the ‘people’ is whatever is ‘lovingly’ decreed as such from above, always in tension with a host of deconstructive, often theopolitically imbued agencies and spirits.

scholarly journals The invisible hole of cybersecurity insurance services

2020 ◽  
Vol 8 (2) ◽  
pp. 1-16
Author(s):  
Tal Pavel ◽  
Ruti Gafni
Keyword(s):  
United States ◽  
The United States ◽  
The Other ◽  
Insurance Market ◽  
Insurance Companies ◽  
General Terms ◽  
Other Hand ◽  
Research Questions ◽  
The One ◽  
The Invisible

This study examines the cybersecurity insurance market in the United States (U.S.) in order to reveal if an “invisible hole” of services and information exists in this market. This is performed by mapping the cybersecurity insurance services, offered by insurance companies, to cope with cybersecurity risks, and finding in which way these services are exposed, visible and comprehensive, in the insurance companies' websites. The research questions examined the extent cybersecurity insurance services offered by the main U.S. insurance companies; the visibility of such services on their websites; and the types of services offered. The sample included 44 insurance companies based upon nine lists of the top U.S. insurance companies. The findings present that most companies (68%) offer cybersecurity insurance services, while only a few (26.92%) expose such information in a visible way. Moreover, on the one hand, the insurance companies use general terms for services, which may be blur and ambiguous, while on the other hand, there is a widespread of specific services, most of them (81%) provided only by few companies. These findings may derive due to insufficient understanding of cybersecurity insurance clients' needs and may reflect the lack of maturity of the cybersecurity insurance market, as matured marketplaces are mostly more standardized. This study demonstrates that there is a long way to advance until the insurance market for cybersecurity risks will be mature, customers (businesses and organizations) will understand the needs for such insurance, and insurance companies will develop and offer relevant insurance services.

scholarly journals Bioethical Debate, Reflections and Standards. Urban Bioethics spotlight

2019 ◽  
Vol 24 (1) ◽  
pp. 271-275
Author(s):  
Hanna Hubenko
Keyword(s):  
Socialist Country ◽  
The Other ◽  
Economic Systems ◽  
Urban Bioethics ◽  
Bioethical Debate ◽  
Specific Culture ◽  
The One ◽  
Global World ◽  
The Invisible

The process of creation of a new direction in bioethics - urban - is extremely important in the global world.  Ukraine, as a post-socialist country, is a perspective field for urban researches. On the one side, it has a bright, specific culture, and on the other, the “invisible” citizens, whose voices remain unheard during the transformational modern conversions.  Participation in the conference on May 17-18, in Rijeka, is an opportunity to study the experience of different countries, different economic systems, etc.  to increase attention and understanding of the cultural and value context on the example of the particular urban cases.  The analysis of the conference does not pretend to enlighten the contents of the conference comprehensively, but rather to highlight the own impression of participation and to encourage discourse in the field of new bioethics direction.

scholarly journals Forest and Labyrinth. Toward an Ecology of the Subject

2021 ◽  
Vol 31 (3) ◽  
pp. 219-248
Keyword(s):  
Subjective Experience ◽  
Black Box ◽  
Roland Barthes ◽  
The Other ◽  
Modern Period ◽  
The Face ◽  
The Subject ◽  
The Stability ◽  
The One ◽  
Classical Construction

The concept of the subject is articulated here as a correlation between two terms — movements and actions. Classical theories of action presupposed the subject as a unique way to correlate movements and actions and to translate the one into the other. The “soul,” i.e., a natural complex of cognitive and volitional abilities, was a reliable tool for that translation. However, the modern period faces the problem of “the failure of the soul,” which brings about the concept of the subject. Different ways of translating movements into actions do not always permit stable subjectification, which indicates that “transport” is a mediating term in the opposition of movements and actions. There is an intermediary region between the “physics” of movement and the “ethics” of action, and that region is the “logic” of transport which is to be understood as an open-ended collection of ways to correlate movements with actions. The problematic function of transport becomes clear when it is impossible to rely on the soul as a black box that is responsible for the stability in the translation of movements into actions. The solution to the problem of the failure of the soul appears particularly in Henry David Thoreau’s “forest,” which is constructed as a way to restore a classical ecology of the subject in the face of a proliferation of different modes of transport that threaten the uniformity of subjective experience. According to Roland Barthes’ seminar, the opposite of Thoreau’s “forest” would be the “labyrinth” as an anti-subject machine. The labyrinth is not merely a place of loss, but the production of loss that turns any movement into action or decision while at the same time cancelling any action and drawing the subject out of its own structure. Labyrinth and forest as alternatives to the classical construction of the subject delineate a general space for subjectification, which has problems that cannot be encompassed by theories of praxis.

scholarly journals The unseen, the discouraged and the outcast: Expressivity and the foundations of social recognition

SATS ◽  
2018 ◽  
Vol 19 (1) ◽  
pp. 21-39
Author(s):  
Joona Taipale
Keyword(s):  
Social Recognition ◽  
Point Of View ◽  
The Other ◽  
Communal Life ◽  
The One ◽  
The Invisible

Abstract This article analyzes different pathologies of social affirmation and examines the grounds of social recognition from the point of view of the concept of expression. The red thread of the text is provided by Tove Jansson’s fictional works, and the focus will be on three cases in particular (the magic hat, the invisible girl and the figure of the Groke). The article sets out from the phenomenological distinction between the sensible expression, on the one hand, and the expressed content, on the other. By focusing on the three cases, the article distinguishes and analyses the fundamental structures of communal life and explicates different ways in which social affirmation can be one-sided or distorted.

Experiments on the refrangibility of the invisible rays of the sun

1832 ◽  
Vol 1 ◽  
pp. 22-23 ◽  
Keyword(s):  
Radiant Heat ◽  
White Paper ◽  
The Other ◽  
The Sun ◽  
Series Of Experiments ◽  
The Subject ◽  
The One ◽  
The Invisible

In a paper read to the Society at a former meeting, the Doctor announced some observations which seemed to indicate that there are two sorts of rays proceeding from the sun; the one the calorific rays, which are luminous and refrangible into a variegated spectrum; and the other the invisible rays, which produce no illumination, but create a sensible degree of heat, and appear to have a greater range of refrangibility than the colorific rays. To the latter he assigns the name of radiant heat . Having lately had some favourable opportunities to prosecute this investigation, he here delivers an account of the series of experiments he made on the subject, which seem to him to confirm the above conjecture. The mode of conducting these experiments was simply this:— On a horizontal tablet covered with white paper, and divided into squares, for the conveniency of measurement, a part of the extreme colour of a prismatic spectrum was suffered to fall, the remainder of the coloured rays passing by the edge of the tablet, so as not to interfere with the experiment.

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