scholarly journals Figurative Disconnection(s) in Eldorado by Laurent Gaudé

2021 ◽  
Vol 2 (4) ◽  
Author(s):  
Daniel Tia
Keyword(s):  
21St Century ◽  
Living Conditions ◽  
Human Existence ◽  
The Other ◽  
Future Generations ◽  
Human Relations ◽  
History Of ◽  
Ancient Times ◽  
As If

A retrospective glance at the history of humankind discloses that disasters are consubstantial to human existence. From ancient times to our era, no centennial interlude unfolded without dreadful and sad incidents. Despite the improvement of educational sectors to provide humans with adequate training, their perfection remains controversial –their radical and deviationist behaviors keep on bringing about unprecedented tensions, humanitarian and ecological crises. Human relations have turned more tumultuous than ever. No one seems to listen to the other, be in harmony with themselves and their environment. Things occur as if humans were both uneducated and uncivilized. The 21st century suffers from a procession of disastrous events, which unfortunately illustrate humans’ loss and disharmony with themselves and other living beings. Unable to resolutely bring palliative response to the drawbacks of their own deeds, they wander, seeking uncertain and utopian landmarks, which unfortunately worsen their living conditions. They enter this century not as conscious subjects, but rather as crispy individuals, for they have lost their rational faculties, educational and civilizational values. The occurrence of abusive exploitation of forest and halieutic resources in Eldorado, illustrates their sinful and cruel actions against nature and non-human animals. With reference to those devastating actions, it is relevant to guide and reorient their attitude in order to help the present and future generations avoid chaotic or dramatic situations. To that end, it is essential to question figurative disconnection(s) in Laurent Gaudé’s novel. The use of ecocritic approach will contribute to elucidate a literary project, which advocates awareness, universal humanism and the revision of humans’ behavioral habits towards their environment.

Art. XIX.—An old Hebrew Romance of Alexander

1897 ◽  
Vol 29 (3) ◽  
pp. 485-549
Author(s):  
M. Gaster
Keyword(s):  
Middle Ages ◽  
Early Period ◽  
Point Of View ◽  
The Other ◽  
The West ◽  
The Real ◽  
History Of ◽  
Bibliographical Information ◽  
Ancient Times ◽  
Great Mass

More marvellous and more remarkable than the real conquests of Alexander are the stories circulated about him, and the legends which have clustered round his name and his exploits. The history of Alexander has, from a very early period, been embellished with legends and tales. They spread from nation to nation during the whole of the ancient times, and all through the Middle Ages. Many scholars have followed up the course of this dissemination of the fabulous history of Alexander. It would, therefore, be idle repetition of work admirably done by men like Zacher, Wesselofsky, Budge, and others, should I attempt it here. All interested in the legend of Alexander are familiar with those works, where also the fullest bibliographical information is to be found. I am concerned here with what may have appeared to some of these students as the bye-paths of the legend, and which, to my mind, has not received that attention which is due to it, from more than one point of view. Hitherto the histories of Alexander were divided into two categories; the first were those writings which pretended to give a true historical description of his life and adventures, to the exclusion of fabulous matter; the other included all those fabulous histories in which the true elements were smothered under a great mass of legendary matter, the chief representative of this class being the work ascribed to a certain Callisthenes. The study of the legend centred in the study of the vicissitudes to which this work of (Pseudo-) Callisthenes had been exposed, in the course of its dissemination from the East, probably from its native country, Egypt, to the countries of the West.

scholarly journals Dialogue with The Master: Early Shī‘a Encounters with Akbarīan Mysticism

2020 ◽  
Vol 10 (1) ◽  
pp. 155-178
Author(s):  
Leila Chamankhah
Keyword(s):  
Seventh Century ◽  
The Other ◽  
Future Generations ◽  
Lively Discussion ◽  
History Of ◽  
The Subject ◽  
Ibn Arabi ◽  
The One

Muḥy al-Dīn Ibn ‘Arabī’s theoretical mysticism has been the subject of lively discussion among Iranian Sufis since they first encountered it in the seventh century. ‘Abdul Razzāq Kāshānī was the pioneer and forerunner of the debate, followed by reading and interpreting al-Shaykh al-Akbar’s key texts, particularly Fuṣūṣ al-Ḥikam (Bezels of Wisdom) by future generations of Shī‘ī scholars. Along with commentaries and glosses on his works, every element of ibn ‘Arabī’s mysticism, from his theory of the oneness of existence (waḥdat al-wujūd) to his doctrines of nubuwwa, wilāya, and khatm al-wilāya, was accepted by his Shī‘ī peers, incorporated into their context and adjusted to Shī‘a doctrinal platform. This process of internalization and amalgamation was so complete that after seven centuries, it is difficult, if not impossible, to distinguish between Ibn ‘Arabī’s theory of waḥdat al-wujūd, or his doctrines of wilāya and khatm al-wilāya and those of his Shī‘ī readers. To have a clearer picture of the philosophical and mystical activities and interests of Shī‘ī scholars in Iran under Ilkhanids (1256-1353), I examined the intellectual and historical contexts of seventh century Iran. The findings of my research are indicative of the contribution of mystics such as ‘Abdul Razzāq Kāshānī to both the school of Ibn ‘Arabī in general and of Ṣadr al-Dīn al-Qūnawī in particular on the one hand, and to the correlation between Sufism and Shī‘īsm on the other. What I call the ‘Shī‘ītization of Akbarīan Mysticism’ started with Kāshānī and can be regarded as a new chapter in the history of Iranian Sufism.

Reflecții asupra conceptului de artă obiectivă în contextul artei contemporane

2020 ◽  
Vol 65 (1) ◽  
pp. 175-184
Author(s):  
Carmen Belean
Keyword(s):  
Contemporary Art ◽  
Arbitrary Element ◽  
Human Life ◽  
The Other ◽  
Future Generations ◽  
Literary Sources ◽  
Art Forms ◽  
Ancient Times ◽  
The Universe

"Reflections on the concept of objective art in the context of contemporary art. Objective art communicates about the human being and his/her place in the universe, about the cosmic laws and the role they play in human life and provide clues as to how man can relate to them. From literary sources attesting to the idea that art in its origin had the role of transmitting knowledge to future generations, we deduce that in ancient times all art forms could be read like a book, and those who knew how to read, fully understood the meaning of the knowledge that was incorporated in these art forms. Nevertheless, there are two forms of art, one very different from the other: objective art and subjective art. Everything that we call art today is subjective art. Objective art is the authentic work resulted from the deliberate, premeditated efforts of a conscious artist. In the act of his creation, the artist avoids or eliminates any subjective or arbitrary element and the impression that such a work evokes in others is always defined. Keywords: objective art, the art of antiquity, contemporary art "

The Remaking of the Chinese Character and Identity in the 21st Century: The Chinese Face Practices. By Wenshan Jia. [Westport, CT and London: Ablex Publishing, 2001. xv+196 pp. £24.95. ISBN 1-56750-555-4.]

2002 ◽  
Vol 172 ◽  
pp. 1065-1103
Author(s):  
Andrew Kipnis
Keyword(s):  
21St Century ◽  
Chinese Character ◽  
Social Constructionist ◽  
Shang Dynasty ◽  
History Of ◽  
Constructionist Approach ◽  
Chinese Face ◽  
As If

Many of the faults of this book may be intuited from the title. The author too often writes as if there is a singular entity called “the Chinese Character” whose cornerstone are “the Chinese Face Practices.” Though claiming that his use of a “social constructionist” approach allows him to rise above ahistorical and orientalist approaches, the author rarely does so. For example, his history of the Chinese face practices consists of ten pages that cover the Shang dynasty to the present.

The police invention of humanity: Notes on the “thin blue line”

2019 ◽  
Vol 16 (3) ◽  
pp. 319-336 ◽  
Author(s):  
Tyler Wall
Keyword(s):  
Human Existence ◽  
Police Power ◽  
Human Species ◽  
The Core ◽  
History Of ◽  
Racialized Violence ◽  
Blue Line ◽  
Security Property ◽  
As If ◽  
Sylvia Wynter

This article unpacks the idea of police as a “thin blue line” as narrating a story about the police invention of the human through a civilizing and exterminating war against beasts. To speak in the name of the “thin blue line,” then, is to articulate the police as the primary force which secures, or makes possible, all the things said to be at the core of “human” existence: liberty, security, property, sociality, accumulation, law, civility, and even happiness. The current project is less a history of the thin blue line slogan than a more conceptually grounded sketch, and abolitionist critique, of its most basic premises: the idea at the heart of thin blue line is that the most routine mode of violent state prerogative—the police power—is imagined as always a defense of civilization, which at once means the “human species.” In other words, thin blue line, to use a formulation from Sylvia Wynter, is best understood as a defense of a particular genre of the human, or “Man,” that “overrepresents itself as if it were the human itself.” But importantly, thin blue line articulates this police project of inventing the human as always incomplete, insecure, and unstable. Of course, it must always be incomplete, because it is through its inability to fully eradicate the bestial trace that police claim a license to endless war in the name of humanity. As a discourse of ordinary emergency, thin blue line becomes an expression of what Diren Valayden outlines as “racial feralization,” or the colonial bourgeois anxiety that humanity will regress back into a violent nature. A critique of the thin blue line encourages a consideration of how fantasies and failures of becoming human animate all things police, including the racialized violence at the heart of the police project.

scholarly journals The role of interreligious dialogues on religious tolerance

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Mahmood Vaezi
Keyword(s):  
The Other ◽  
Human Society ◽  
Human Relations ◽  
Religious People ◽  
Inherent Feature ◽  
Inner Self ◽  
Religious Dialogue ◽  
History Of ◽  
The Common

The application of the word ‘dialogue’ has a life as long as history and the old texts of religions are full of dialogues prevailing among different religious people. Reviewing and analysing the background and history of religious dialogue in the world, more than anything else, we understand the principle of necessity and position of dialogue as a common and public principle among religions, which in a broader view has been acceptable to most, if not all, religious people. This issue indicates that a spiritual and inherent sense is within the substantial core of all humans towards dialogue, which as a natural and inherent feature has been prevailing from the beginning of creation up to the present, and it will continue so. Firstly, employing the dialogue or saying and listening either to the inner self or the other people, when it is being formed with a commitment to human principles, will make human overpass a self-oriented attitude and recognition other persons. Secondly, it makes him/her listen and tolerate others’ views. Thirdly, it makes him/her be committed towards the principle of tolerance and recognise of the other(s) as well. On this basis, the continuity of the principle of dialogue and emphasis on this innate tradition will cause the spread of the culture of tolerance, peace and tranquillity. Furthermore, distancing from dialogue will lay down grounds for a self-oriented attitude, prejudice, pride, omission of others and violence in human society. On this case, while giving originality to dialogue, Islam clearly and firmly puts dialogue forth as a basic principle in human relations and a base to achieve the common ideals of human communities, which are discussed in detail in this article.

Writing, High School

1984 ◽  
Author(s):  
Richard lebovitz
Keyword(s):  
High School ◽  
The Other ◽  
History Of ◽  
The Hill ◽  
Over The Top ◽  
As If

While riding down the beach one day, my friend and I ran across some trails which led back into the dunes. That same night we went down the trails in a truck. Back in the dunes near the surf was a hill about 35 or 40 feet high. We drove up the trail and parked the truck. While getting out we noticed that the roar of the ocean was very loud and very clear. We went back to the truck and got a flashlight and started walking back towards the sound of the surf. My friend was carrying the flashlight and was about 10 or 12 feet to my left. As the light shone over the top of the hill, the other side seemed to disappear as if it were cut straight off. But before the thought crossed my mind, I fell—about 25 feet straight off the side of a dune! After making my landing I looked, and there, about a foot in front of me, lay the great Atlantic.—Richard Quidley Another testament to the water came in the form of a story by Terri Midgett. Its matter-of-fact voice reveals his closeness to the practice of rescuing, which has dominated the history of his family for generations. It was in the winter of ‘76. The Sound had had a layer of ice on it for at least a week. Now it was slowly beginning to melt. I went to the edge of the creek. As I walked on the ice my boots seemed to want to slip out from under me. I slowed down just enough to where I thought I wouldn’t fall, and about, that time, BAM! I’d slipped, falling hard on the ice, its wetness cold to my face. I stood up, my face numbed from the cold. Looking ahead, I saw three figures waving at me. It looked as though they needed help. I ran toward them, falling several times before reaching them. One of the boys had fallen through the ice. He was wet and cold and wanted to lie down, but I knew if he did, it would only be a matter of minutes before he’d die.

scholarly journals XIII.—On certain Salts and Products of Decomposition of Comenic Acid

1853 ◽  
Vol 20 (2) ◽  
pp. 225-245
Author(s):  
Henry How
Keyword(s):  
Organic Chemistry ◽  
Organic Acids ◽  
General Formula ◽  
The Other ◽  
Comenic Acid ◽  
History Of ◽  
The Subject ◽  
Field Of Inquiry ◽  
As If

The study of the organic acids appears scarcely to have advanced of late years pari passu with the other branches of organic chemistry. It seems, indeed, as if the development of each of the different departments of the science had been, to a certain extent, periodical; each engrossing the labours of investigators to the temporary exclusion of the others, themselves to be renewed when some new experiments should reawaken an interest in them.However this may be, the subject of the natural and artificial bases has proved so productive of interesting results as to have recently become the chosen and almost exclusive field of inquiry, notwithstanding several investigations which have thrown much light on one class of organic acids, namely, that represented by the general formula Cn Hn O4. With the exception of this section, the history of the organic acids remains very imperfect, and in many cases we have but a meagre account of a few of their salts.

scholarly journals Das Gespräch Zwischen Hölderlin, Hegel und Schelling Über Kants Antinomien

2012 ◽  
Vol 20 (39) ◽  
pp. 55-67
Author(s):  
Fernando Manuel Ferreira da Silva ◽  
Keyword(s):  
History Of Philosophy ◽  
Human Existence ◽  
The Other ◽  
Initial Formation ◽  
Present Essay ◽  
Religious Writings ◽  
History Of ◽  
Simultaneous Study ◽  
New Vision ◽  
New Situation

«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmäßigkeit vereiniget, scheint mir eigentlich den ganzen Geist seines Systems zu enthalten»; This quotation, which originated the present essay, is solely extracted from a letter sent by Hölderlin to Hegel, and yet, it condensates three different approaches from the three Tübingen friends to the problem of Kant’s philosophy of religion and to its possible resolution between 1795 and 1796. From this epistolary dialogue emerges a simultaneous study of Kant, originated by the growing dissension towards the orthodox thought of the Stift. The tuming point - or the maximum cumulative point - of this discordance happens precisely with the discovery of the «spirit of Kant’s System», as a combined explanation of the religious and philosophical phenomena [«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmässigkeit vereiniget»]. This, I think, is something which the three friends discover gradually and not independently from the concept of «providence», which Kant himself, according to Hölderlin, had used to «attenuate his antinomies», which Hegel uses in his first religious writings and the initial formation of his own philosophy and which Schelling will later explore in his System of Transcendental Idealism. In a word, providence is consensually the comprehension axis between man, God and nature and, thus, the explanatory link between the antinomical poles which regulate human existence. On the other hand, however - this being the aspect I would like to stress - , this decisive moment for a whole generation, for the history of philosophy itself, means the consummation of a new revolutionary perspective born in Kant, a new vision of the absolute and the divine and, therefore, a new way to write philosophy about philosophy, less philosophical than before, to the extent that the new situation of man and his reflection within the problem ultimately destined them - as is the case in the three young philosophers - to silence and death. The final aim of this essay is, therefore, to know what this «last step of philosophy» is and what dies along with it, what such a step may have meant and what it already foretold in terms of the development of philosophy.

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