Phonetic Level of the Text as the Interpretation Determinant

I.N. Dyachenko. Phonetic Level of the Text as the Interpretation Determinant. The article deals with modern paradigms of the text analysis. The text is considered the result of speech activity. The speech activity is an indispensable part of any individual’s activity. Recently, linguistics emphasizes that language is the way of representation of an individual’s mentality and consciousness. The text understanding is based on the system of concepts. As a result, the perception of the author’s idea is possible. The following approach is topical in the original text analysis. The interpreter is reconstructing the original text content within the frameworks of his/her own conceptual system. We have to mention that the absolute identity of the conceptual systems of the author and the interpreter is impossible because of their uniqueness. In cross-cultural translation the interpreter has to get the dominant meaning, emotive and phonosemantic content of the original text.

Paradoxical nature of the consciential wars

Problem setting. Consciously or unconsciously, but being not so much psychologists or sociologists, how many political technologists, supporters of this concept mythologizing nature as consciousness in general, and its national form in particular. In view of this, the purpose of this article is revealed due to a decrease in the degree of social tension, which is generated by such myths. For its achievement, the experience of German classical philosophy is used. Article’s main body. The article investigates the thesis regarding the consolidation of modern wars, which is relevant in the present conditions. It is emphasized that the creators and supporters of this concept claim precisely about the war on defeat (destruction) of consciousness. It is emphasized that an excellent characteristic is the controversial nature of such conflicts – the fact that they are confronting one of all. In the course of the study, it was found that the interpretation of these wars, as not having a particular opponent (without an enemy), really has the right to exist, but not in the conditions of modernity, but according to world history. Conclusion. The modern war is really conducted, only not at the level of consciousness (the most difficult ones, as we have seen, shaped spirit). It is carried out at a level slightly below consciousness. This should finally recognize it. It is not about a consolidate, namely subconcscription (in the skyline of the subconscious) war. In our point of view, the thesis that “there is no obvious opponents in the conscientious wars,” in essence is absolutely correct. Two and a half thousand years ago, precisely from the Greeks, it is precisely with the appearance of the phenomenon of consciousness (in the sense of realizing the absolute identity of inaccurate thinking and being) the true history of mankind began. It is very indicative that in addition to the word “allate - truth” in their thinking was born his double, the word “story” appeared in the Greeks

Identity of Street Homeless People: A General Review

The people, who live, eat, and conduct activities in street and public places are street homeless people. It is simply based in observation because street homeless people do not want to disclose their identity. The study is generally the qualitative library based literature review on the issues of understanding homelessness. The main objective of the study is to collect the different mean­ings fusing the horizon in the application to Nepalese Homelessness. The study has reviewed 109 articles. Normally poor, destitute, and mentally weak people find in street as homeless. They need proper care and absolute identity. In the context of Nepal people found in street like street children, women and mentally weak people who live and survive in street and public places are street home­less people of Nepal.

СЕМАНТИКА ГОРОДСКИХ И СЕЛЬСКИХ ПЕЙЗАЖЕЙ ЛИТВЫ В ДЕТСКОМ СОВЕТСКОМ КИНЕМАТОГРАФЕ

В статье проанализированы специфические причины появления в советских детских фильмах эпизодов, демонстрирующих городские и сельские ландшафты Литвы и создающих особую атмосферу в кадре. Поскольку вильнюсское барокко испытало на себе влияние итальянской архитектуры, то съёмки в Литве создавали в советском кинематографе иллюзию Италии. Ещё одна из причин лежит в плоскости инаковости культуры, внутри которой легко сотворить образ врага. Но вместе с этой крайностью в контексте детского кинематографа лежит и полярно другая целевая причина: визуально продемонстрировать абсолютную идентичность литовского городского пространства российскому, точнее, советскому пространству. Использование ландшафтов литовских городов носило мозаичный характер. Определённые места, которые зритель видит в кадре, по смыслу выполняют иную функцию, нежели та, которая характерна для них в реальности. Городское пространство Литвы в детском советском кинематографе лишено присущей ему семантики. В статье выявляются закономерности, согласно которым авторы фильмов намеренно отказывают в узнаваемости историческим и повседневным объектам этой прибалтийской республики.The article analyzes the specific reasons for the occurrence of episodes demonstrating urban and rural landscapes of Lithuania and creating a distinctive atmosphere within the frame in Soviet children films. Since Vilnius baroque was influenced by Italian architecture, filmmaking in Lithuania created the illusion of Italy for Soviet cinema. Another reason lies in the ground of otherness of the culture, inside which an image of an enemy was easier to create. But along with this extreme point there is another opposite aspect in the context of Soviet children cinematograph – visual demonstration of the absolute identity of Lithuanian urban space to Russian, or, more precisely, Soviet one. The use of Lithuanian cities landscapes was mosaic by its nature. Different meaning, than the one they performed in reality, was attributed to certain places that the audience saw in frames. The urban space of Lithuania in children’s Soviet cinema is devoid of its true meaning. The article reveals those patterns by which filmmakers deliberately refuse to show historical and everyday objects of this Baltic republic in a recognizable way.

SPECULATIVE IDENTITY AS ABSOLUTE SELF MEDIATION: A FEW APPRAISALS OF THE HEGELIAN LOGIC

Hegelian speculative thought structures its movement through immediately reflected change of opposites. This exchange within elements isn’t merely shifting heterogeneous objects as it doesn’t concern objects’ ontological condition either. The speculative is the opening where the internal constitution and effectiveness of any element is questioned and revealed as simultaneous and immediate overcome of subject and object since the horizon of this opening concerns the absolute conditions of content and form and where the method self-reflected within premises is questioned too. For the true Concept of philosophy, Hegel shows, immediate beginning of knowledge is immediate beginning of Being; and advancement from pure indeterminateness to determinate being’s development supposes self-mediation of the same absolute immediacy, since ineluctably the speculative can’t admit suppositions’ arbitrariness. But such radical endeavor is accomplishable if the ultimate truth of Being (Wesen) is absolutely mediated immediacy — namely Actuality (Wirklichkeit) is the expression of absolutely self-mediated absolute immediate Identity. This fundamental principle is mirrored in the Trinitarian ground of the Hegelian speculative philosophy which is the main doctrinal postulate that permeates the entire metaphysical endeavor of the German thinker. In this, Hegel was singular, although the initiative of rebuilding philosophy without any prior supposition is not exclusively Hegelian. We can think about the Husserlian epoché as a project of redefining the limits of apodictic philosophy and the eidetic variation as the grounds for his fundamental insight (Einsicht). However, we have found that Husserlian phenomenology is yet deriving its entire structure within the realm of determinacy where the principle of determinate, and thus of formal identity, dominates. Hegelian identity is established precisely by an absolute rupture from formal relations and is an eminent case of a speculative opening towards the premises of a transcendent thinking whose eminence would ground the ultimate sight of genuine identity of appearance and essence, of thought and being. Keywords: Hegel, Husserl, Maldiney, speculative logic, absolute identity, immediacy, mediation, phenomenology.

New Spotted Fever Group Rickettsia Isolate, Identified by Sequence Analysis of Conserved Genomic Regions

The clinical features of spotted fever group (SFG) Rickettsia induced disease range from a mild to severe illness. The clinical complexity is even greater due to the fact that the disease can be caused by different species with varying degrees of virulence. Current knowledge asserts that the Israeli SFG (ISF) strain Rickettsia conorii israelensis is the only human pathogenic SFG member in Israel. Current diagnostic procedures distinguish between SFG and the typhus group rickettsiosis, assuming all SFG-positive clinical samples positive for ISF. Molecular studies on questing ticks over the past decade have uncovered the existence of other SFG strains besides ISF in Israel and the region. This study describes the first documented analysis of SFG-positive samples from Israeli patients with the goal of distinguishing between ISF and non-ISF SFG strains. We managed to identify a new Rickettsia isolate from three independent clinical samples in Israel which was shown to be an as-yet unknown SFG member, showing no absolute identity with any known Rickettsia species present in the NCBI database.

“Imaginary Homelands”: Henderson the Rain King and the Spiritual Quest

This paper investigates how and why the spiritual quest of Saul Bellow's Henderson the Rain King (1959) enigmatically results in madness. The identity of the American subject should be investigated in the light of his/her restless search of “Other modes of freedom” and imaginary homelands. -Pondering upon this, the researcher realizes that three fundamental questions need to be addressed: What are the aspects of Henderson's spiritual quest? -As a Jewish hero, how could Henderson be associated with quest, victimization and madness? Can one think about identity or identities? To unmask these blind spots, the theme of the quest will be investigated, first. The researcher shall trace Henderson's movement from a material world – New York – to a spiritual and romantic one, Africa. Second, Henderson's failure to cope with the new world and therefore his failure to (re) – construct the identity of the American character will be examined in details. This safely allows us to argue for the madness of the hero. The conclusion is that there is no ‘absolute identity’ to the American subject. Henderson's attempts to re-construct a “new identity” shall be seen in line with poststructuralist premises regarding “difference, multiplicity, other, cultural diversity.”

Schelling, Friedrich Wilhelm Joseph von (1775–1854)

Like the other German Idealists, Schelling began his philosophical career by acknowledging the fundamental importance of Kant’s grounding of knowledge in the synthesizing activity of the subject, while questioning his establishment of a dualism between appearances and things in themselves. The other main influences on Schelling’s early work are Leibniz, Spinoza, J.G. Fichte and F.H. Jacobi. While adopting both Spinoza’s conception of an absolute ground, of which the finite world is the consequent, and Fichte’s emphasis on the role of the I in the constitution of the world, Schelling seeks both to overcome the fatalism entailed by Spinoza’s monism, and to avoid the sense in Fichte that nature only exists in order to be subordinated to the I. After adopting a position close to that of Fichte between 1794 and 1796, Schelling tried in his various versions of Naturphilosophie from 1797 onwards to find new ways of explicating the identity between thinking and the processes of nature, claiming that in this philosophy ‘Nature is to be invisible mind, mind invisible nature’. In his System des transcendentalen Idealismus (System of Transcendental Idealism) 1800) he advanced the idea that art, as the ‘organ of philosophy’, shows the identity of what he terms ‘conscious’ productivity (mind) and ‘unconscious’ productivity (nature) because it reveals more than can be understood via the conscious intentions that lead to its production. Schelling’s ‘identity philosophy’, which is another version of his Naturphilosophie, begins in 1801, and is summarized in the assertion that ‘Existence is the link of a being as One, with itself as a multiplicity’. Material nature and the mind that knows it are different aspects of the same ‘Absolute’ or ‘absolute identity’ in which they are both grounded. In 1804 Schelling becomes concerned with the transition between the Absolute and the manifest world in which necessity and freedom are in conflict. If freedom is not to become inexplicable, he maintains, Spinoza’s assumption of a logically necessary transition from God to the world cannot be accepted. Philosophische Untersuchungen über das Wesen der menschlichen Freiheit und die damit zusammenhängenden Gegenstände (Of Human Freedom) (1809) tries to explain how God could create a world involving evil, suggesting that nature relates to God somewhat as the later Freud’s ‘id’ relates to the developed autonomous ‘ego’ which transcends the drives which motivate it. The philosophy of Die Weltalter (The Ages of the World), on which Schelling worked during the 1810s and 1820s, interprets the intelligible world, including ourselves, as the result of an ongoing conflict between expansive and contractive forces. He becomes convinced that philosophy cannot finally give a reason for the existence of the manifest world that is the product of this conflict. This leads to his opposition, beginning in the 1820s, to Hegel’s philosophical system, and to an increasing concern with theology. Hegel’s system claims to be without presuppositions, and thus to be self-grounding. While Schelling accepts that the relations of dependence between differing aspects of knowledge can be articulated in a dynamic system, he thinks that this only provides a ‘negative’ philosophy, in which the fact of being is to be enclosed within thought. What he terms ‘positive’ philosophy tries to come to terms with the facticity of ‘being which is absolutely independent of all thinking’ (2 (3): 164). Schelling endeavours in his Philosophie der Mythologie (Philosophy of Mythology) and Philosophie der Offenbarung (Philosophy of Revelation) of the 1830s and 1840s to establish a complete philosophical system by beginning with ‘that which just exists…in order to see if I can get from it to the divinity’ (2 (3): 158), which leads to a historical account of mythology and Judeo-Christian revelation. This system does not, though, overcome the problem of the ‘alterity’ of being, its irreducibility to a philosophical system, which his critique of Hegel reveals. The direct and indirect influence of this critique on Kierkegaard, Nietzsche, Heidegger, Rosenzweig, Levinas, Derrida and others is evident, and Schelling must be considered as the key transitional figure between Hegel and approaches to ‘post-metaphysical’ thinking.

Female Monsters: Figuring Female Transgression in Jennifer's Body (2009) and The Witch (2013)

This paper aimed to examine the depiction of the monstrous feminine in two horror flms, 2009’s Jennifer’s Bodyand 2015’s The Witch, by investigating how horror flms confront transgression through the construction of woman as a monstrous fgure in the story. The theory of abjection proposed by Julia Kristeva and of the monstrous feminine by Barbara Creed were used in the analysis. The main data were taken from these two flms, focusing on the characterization and narrative aspects. It was found that the depiction of the monstrous feminine in both flms was through the use of monstrous acts and images. The way in which these flms constructed monstrosity indicates female transgression of patriarchal boundaries, specifcally on the issue of gender identity and religiosity. The transgression emphasizes that there is no absolute identity, and thus boundaries are disrupted due to this fluid identity