scholarly journals Orwell's Satirical View of Romantic Love in the Terrorized World of Nineteen Eighty-Four

2017 ◽  
Vol 6 (6) ◽  
pp. 78
Author(s):  
Mohammad Hossein Besharati ◽  
Golnar Mazdayasna ◽  
Sayed Mohammad Anoosheh
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
Romantic Love ◽  
Positive Stimulus ◽  
Central Character ◽  
Technological Society ◽  
Three Phase ◽  
The World ◽  
The One

The beginning of twentieth century was accompanied with the prevailing current of technology in different aspects of human life. At first, it incited a positive stimulus which could build a utopian world on the advancement of technology. However, the bloody World Wars averted this view and the technological utopia was replaced by Orwellian dystopia. Orwell's Nineteen Eighty-Four is a satirical work which moves against Wells' utopian toward the reflection of a distorted technological society. Undoubtedly, satire is the best literary mode for dystopic depiction of the world specifically the one portrayed in Nineteen Eighty-Four. Winston Smith, the central character of this novel, is lower from his society in terms of intelligence and power of action. Therefore, he is put under rigid controls and brainwashing. And at last, he awfully rejects his love in favor the principles of the Party. Thus, in this study, we try to investigate Winston's romantic life in a satiric manner with respect to Northrop Frye's theme of romance which includes the three phase of agon, pathos and anagnorisis. 

Psychopathy as a Modus of Human Destructiveness in the Literary and Philosophical Reflection of Postmodernity (Based on the Novels "A Clockwork Orange" by A. Burgess and "The Wasp Factory" by I. Banks)

2021 ◽  
Vol 13 (4-2) ◽  
pp. 442-457
Author(s):  
Anastasia Kucherova ◽  
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
Normal Component ◽  
Frankfurt School ◽  
Central Character ◽  
Antisocial Personality ◽  
The Family ◽  
The World ◽  
Science Philosophy ◽  
Genetically Determined

The sociopolitical circumstances of people's lives are constantly changing, which is studied by science, philosophy and art. The twentieth century is a time of great upheavals that changed the approach to the concept of man and the field of his existence. Philosophers of the second half of the twentieth century pay attention to the destructive nature of state power, its institutions are interpreted as suppressing freedom and consolidating violence as an ideology (the Frankfurt School, J. Baudrillard, S. Zizek, etc.). Another important concept is the interpretation of destructive impulses as a normal component of a person (J. Bataille, Z. Freud, E. Fromm, J. Deleuze, etc.). This idea creates a pattern of behavior that is considered psychopathic in the article. Psychopathy is a genetically determined type of antisocial personality. The phenomenon of psychopathy is a subject not only of scientific study, but also of art: the psychopath became a central character in many works of literature and cinema in the second half of the twentieth century. The article analyzes the novels "A Clockwork Orange" by E. Burgess (1962) and "The Wasp Factory" by I. Banks (1984), where the main characters are teenage psychopaths. The article concludes that these works complement each other, exploring two main areas of human life (the world of the state and the world of the family). It is suggested that by referring to the psychopathic hero, writers describe the changes that take place in society, these changes are also analyzed by philosophers. The fact that psychopathic traits in novels are concentrated in the images of teenagers indicates the possibility of psychopathy developing and spreading in the future.

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

scholarly journals Johan Vilhelm Snellman’s–Finnish Philosopher, Writer, Diplomat–Statement “Science Centers for All”

2019 ◽  
Vol 12 (12) ◽  
pp. 85
Author(s):  
Abdullah Aydın
Keyword(s):  
Latin America ◽  
Human Life ◽  
Cultural Institutions ◽  
Science Centers ◽  
Global Village ◽  
Human Welfare ◽  
Content Analyses ◽  
The World ◽  
The Caribbean ◽  
The One

“Go to temples of science and ideas of Europe. Imitate the Tugendbund, ‘the Union of Virtue’, of which thousands of German youth are the members. Always keep the rule of ‘Fit soul is in fit body’ in mind” (Petrov, 2013, p. 72). This study aimed to show the similarities, in terms of expression, emphasis, and implication, in the about/mission/vision/goals/objectives of various science centers from around the world and in the basic themes derived from Snellman’s statement above, namely, Science for all, Science Centers for all, and Human welfare that he made as a challenge to not only his people but to everyone. Document and content analyses were applied in the study. Within the scope of these analyses, this study investigated the about/mission/vision/goals/objectives sections of websites of science centers from around the world (Asia, Europe, Global, Latin America/The Caribbean, North America, Africa). From this investigation, similar basic themes, derived from Snellman’s statement challenging his people/everyone to adopt this devotion to science, were found in the areas of i) expression in ASTC, CIMUSET/CSTM, CASC and SAASTEC; ii) emphasis in ECSITE, ASDC, ASCN and NSCF; and iii) implication in ASPAC, ASTEN, NCSM, ABCMC and Red-POP. These basic themes, as found in the about/mission/vision/goals/objectives of science centers, can, in effect, be narrowed down to the one theme of “cultural institutions will be a big part of human life” (Madsen 2017, p. 68) science centers in the global village (Touraine, 2016, p. 121) of the future.

Existential Philosophy and Psychotherapy Ethics

2019 ◽  
Author(s):  
Alexander Noyon ◽  
Thomas Heidenreich
Keyword(s):  
Human Life ◽  
Human Existence ◽  
The Other ◽  
Ethical Principles ◽  
One Dimension ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
The One ◽  
Authentic Life

This chapter introduces five central concepts of existential philosophy in order to deduce ethical principles for psychotherapy: phenomenology, authenticity, paradoxes, isolation, and freedom vs. destiny. Phenomenological perspectives are useful as a guideline for how to encounter and understand patients in terms of individuality and uniqueness. Existential communication as a means to search and face the truth of one’s existence is considered as a valid basis for an authentic life. Paradoxes that cannot be solved are characteristic for human existence and should be dealt with to turn resignation into active choices. Isolation is one of the “existentials” characterizing human life between two paradox poles: On the one hand we are deeply in need of relationships to other human beings; on the other hand we are thrown into the world alone and will always stay like this, no matter how close we get to another person. Further, addressing freedom and destiny as two extremes of one dimension can serve as a basis for orientation in life and also for dealing with the separation between responsibility and guilt.

scholarly journals The phenomenon of suffering of the righteous in the Orthodox thought of God

2000 ◽  
pp. 31-35
Author(s):  
N. I. Kavunenko
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
The World

The problem of the existence of suffering in the world originally disturbed people. Particular attention is paid to it in the twentieth century, when the negative states of human life in the world become global.

scholarly journals A Woman to Rule the World: Rome Personified in the Roman Republic

2021 ◽  
Author(s):  
◽  
Campbell Orchard
Keyword(s):  
Twentieth Century ◽  
Roman Empire ◽  
Roman Republic ◽  
The Other ◽  
Female Figure ◽  
Imperial Cult ◽  
National Representation ◽  
The World ◽  
History Of ◽  
The One

<p>Revitalised by Mussolini in the early twentieth century as a symbol of the ‘New Roman Empire’, Roma has endured a long history of national representation. Traditionally the figure of Roma is on the one side associated by historians with the Roman imperial cult and Augustus, and on the other by Numismatists as the helmeted female figure on the coinage of the Roman Republic. However, these figures are not presently considered one and the same. When describing this figure, Roma is considered a Greek innovation travelling west, which naturally discounts well over two centuries of Roman issued coinage. Roma inaugurated by Hadrian and previously manipulated by Augustus was not simply a Greek import, but a complex Roman idea, which, true to Roman form, incorporated native and foreign elements in shaping an outward looking signifier of Roman identity.</p>

scholarly journals Humans as Social Being and Part of Nature

2013 ◽  
Vol 5 (1) ◽  
pp. 75-90
Author(s):  
Regine Kather
Keyword(s):  
Cultural Values ◽  
Human Life ◽  
Modern Technology ◽  
Ethical Orientation ◽  
Way Of Life ◽  
Social Standard ◽  
Technology Changes ◽  
The World ◽  
The One ◽  
Different Cultures

Humans are, as Cassirer has demonstrated, an animal symbolicum that interprets the world by means of signs. Since the second half of the 20 th century the relation of cultures is influenced strongly by modern technology: On the one hand, nearly every culture is longing for modern technology to achieve a more comfortable life; and, on the other, modern technology changes the way of life deeply. At first sight technology seems to be a neutral instrument, a mere tool that is compatible with every way of life and does not interfere into religious and ethical orientation. But it is definitely an expression of cultural values; it produces completely new wishes and hopes and undermines inevitably traditional forms of life – a process, which implies great dangers and opportunities. First, humans must reflect on their way of life consciously and decide autonomously between alternatives; secondly the growing social standard leads to the destruction of nature which is the basis of human life. Though living in different cultures, humans have the ethical obligation to preserve nature – for their own and nature‟s sake.

Caring for the World

2011 ◽  
Vol 45 ◽  
pp. 164-185
Author(s):  
Vincent Blok ◽  
Keyword(s):  
Climate Change ◽  
Twentieth Century ◽  
Natural World ◽  
Ecological Crisis ◽  
The Other ◽  
Contemporary Philosophy ◽  
The World ◽  
The Future ◽  
The Will ◽  
The One

In the twentieth century, the concept of the will appears in bad daylight. Martin Heideg-ger for instance criticizes the will as a movement of reducing otherness to sameness, dif-ference to identity. Since his diagnosis of the will, the releasement from a wilful manner of thinking and the exploration of the possibility of non-willing has become a prevalent issue in contemporary philosophy. This article questions whether this quietism is still possible in our times, were we are confronted with climate change and the future of mankind is fundamentally threatened. On the one hand, the human will to 'master‘ and 'exploit‘ the natural world can be seen as the root of the ecological crisis, as Heidegger observed. On the other hand, its current urgency forces us to evaluate the releasement of the will in contemporary philosophy. Because also Heidegger himself attempted to develop a proper concept of the will in the onset of the thirties, we start our inquiry with Heidegger‘s phenomenology of the will in the thirties. Although Heidegger was very critical about the concept of the will later on, we are not inclined to reject the concept of the will as he did eventually. In this article we show that Heidegger's criticism of the will is not phenomenologically motivated, and we will develop a proper post-Heideggerian concept of willing. Finally the question will be answerd whether this proper concept of willing can help us to find a solution for the ecological crisis.

Forms, Platonic

2018 ◽  
Author(s):  
Tad Brennan
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Current Understanding ◽  
Major Influence ◽  
Hellenistic Period ◽  
New Directions ◽  
The World ◽  
Middle Period ◽  
The One ◽  
Theory Of Forms

Plato thought that in addition to the changeable, extended bodies we perceive around us, there are also unchangeable, extensionless entities, not perceptible by the senses, that structure the world and our knowledge of it. He called such an entity a ‘Form’ (eidos) or ‘Idea’ (idea), or referred to it by such phrases as ‘the such-and-such itself’. Thus in addition to individual beautiful people and things, there is also the Form of Beauty, or the Beautiful Itself. It may be speculated that Plato’s Presocratic predecessors gave some impetus to this theory. It is a certainty that Socrates was the major influence on it, through his search for the definitions of ethical terms. The features that a definition must have in order to satisfy Socrates’ criteria of adequacy foreshadow the features that Forms have in Plato’s theory. Beginning with his Meno, Plato turned his attention to the presuppositions of Socrates’ investigation, and the preconditions of its possibility: what has to be true about virtue, knowledge and our souls if Socratic cross-examination is to have any hope of success? He answers these questions with a set of doctrines – the existence of Forms, the soul’s immortality and its knowledge of Forms through recollection – which are then developed and displayed in the great dialogues of his middle period, the Phaedo, Symposium, Phaedrus and Republic. Not all of Plato’s thoughts on Forms are on display in the middle-period theory, but this is the theory of Forms that has been far and away the most influential historically, and the one that is most commonly intended when people refer to ‘Plato’s Forms’. The dialogues of Plato’s later period present a number of puzzles. That his views developed will be agreed by all: in the Sophist, Statesman and Philebus Plato is clearly pushing his metaphysical investigations in new directions. What is less clear is the degree of continuity or rupture between old and new – the Parmenides has sometimes been taken to signal Plato’s wholesale rejection of the middle-period theory, whereas the Timaeus seems to confirm his endorsement of it. Further complicating matters, Aristotle reports that Plato in his last period based the Forms somehow on numbers. The reported material is obscure in itself and also hard to integrate with any of the material from Plato’s dialogues. Much of our current understanding of Plato’s middle-period theory comes from a group of arguments that advert to differences between Forms and sensible objects or properties. These arguments tend to support Aristotle’s report that the theory arose from a collision between Socrates’ views on definition and Heraclitean views on flux. The general form of the argument claims that definitions, or knowledge, require the existence of a class of entities with certain features, and that sensibles lack those features. It concludes that there exists a class of entities distinct from the familiar sensibles, namely the Forms. But as often in historical studies, the arguments themselves are silent or ambiguous on many of the points that critics most wish to determine: whether Plato thought Forms exist separately from particulars, whether he treated them as Aristotelian substances, whether it is possible to have knowledge of sensible objects, whether Plato came to reject the middle-period theory, and so on. For the second half of the twentieth century, the tendency was for interpreters to settle the remaining interpretative issues by ascribing to Plato their own philosophical preferences, justifying this by appeal to ‘interpretative charity’. The practice of basing interpretations of Plato’s Forms solely on a handful of arguments was a mistake; the increasing tendency to broaden the evidentiary base is a salutary development. Where the interpretation of an argument has left a question unresolved, the consideration of Plato’s myths and metaphors may sometimes lend strong weight to one side or the other. An example: Plato’s depictions of particulars make it highly implausible that the ‘imperfection’ in particulars to which some arguments advert is merely the compresence of opposites. Most of Plato’s successors in the early Academy kept up the Forms. Aristotle’s writing are full of references to them, and they left visible imprints on his own theory. The Hellenistic period witnessed a blanket rejection of all immaterial entities, but even here the influence of the Forms can still be discerned around the edges. The revival of Platonism at the end of the Hellenistic period saw Forms returned to philosophical respectability.

Race, theories of

2018 ◽  
Author(s):  
Michael Banton
Keyword(s):  
Twentieth Century ◽  
Learning Process ◽  
Group Formation ◽  
Racial Group ◽  
The Other ◽  
Social Scientists ◽  
Other Hand ◽  
The World ◽  
The One

The first theories of race were attempts to explain why the peoples of Europe (or sometimes particular peoples within Europe) had developed a higher civilization than the peoples of other regions. They attributed inequality in development to different biological inheritance, undervaluing the importance of the learning process. Between the world wars social scientists demonstrated how many apparently natural differences, and attitudes towards other groups, were not inherited but learned behaviour. They asked instead why people should entertain false ideas about members of other groups. As the twentieth century comes to an end, it is claimed on the one hand that processes of racial group formation can be explained in the same terms as those used for explaining group phenomena in general. On the other hand it is maintained that the only possible theories are those explaining why, in particular societies and at particular times, racism assumes a given form.

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