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1
Pravinchandra, Shital. "‘More than biological’: Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction." Medical Humanities 47, no. 2 (June 2021): 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
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This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
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Oramus, Dominika. "“The Very Highest Level of Mythic Resonance.” Angela Carter and the Trope of Recognition." Humanities 9, no. 3 (July 16, 2020): 63. http://dx.doi.org/10.3390/h9030063.
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This essay aims at adding to the critical debate on Angela Carter and myths from a more technical perspective and discusses her keen interest in the “lo and behold” moment of recognition. I claim that for Carter myths “work” in literary texts by producing a sudden illumination. At that moment, an image reveals itself to be interposed from an older story that has, or used to have, some cultural importance. In order to describe this phenomenon, I am going to refer to Aristotle’s definition of recognition in his Poetics and essays of C.G. Jung, for whom myths are instances of revelation. To prove that Carter was very much interested in the technicalities of recognition, I analyse her non-fiction devoted to Edgar Allan Poe and Charlotte Brontë. Carter’s sample mythic reading of Jane Eyre (1847) and her plans to re-write the last chapter of this novel provide me with enough material to risk a hypothesis regarding how, in her opinion, myths might intertextually enrich the reading experience.
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Peters, Rebecca Anne. "When Your Motherboard Replaces the Pearly Gates: Black Mirror and the Technology of Today and Tomorrow." Comparative Cinema 8, no. 14 (May 22, 2020): 8–32. http://dx.doi.org/10.31009/cc.2020.v8.i14.02.
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This paper considers five episodes from Charlie Brooker’s dystopian science fiction anthology series, Black Mirror (2011–present). The episodes selected are those that—as argued in this text—depict the role of technology as replacing that of religion. To build this claim, they will be compared to one another, to the Christian biblical concepts they mirror, and to historical events related to theological debates within Christianity.Throughout the history of Western civilization, Christian belief has played an important role in shaping cultural ideologies. For that reason, it could be argued that Christian ideas continue to penetrate our cultural narratives today, despite declining self-recognition in the West as religious or spiritual. Concepts of the afterlife, omniscience, vengeance, ostracism and eternal suffering spring up in some of the least expectedplaces within popular culture today. This paper argues that Black Mirror depicts the materialization of these concepts through imagined worlds, thus signaling the modern-day specters of Christianity.
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Jobe, Alison. "Telling the Right Story at the Right Time: Women Seeking Asylum with Stories of Trafficking into the Sex Industry." Sociology 54, no. 5 (July 20, 2020): 936–52. http://dx.doi.org/10.1177/0038038520932019.
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Exploring the (re)emergence of human trafficking as a global social problem, this article presents an analysis of asylum determinations where claims for Asylum and/or Humanitarian Protection included accounts of trafficking to the UK. The article traces the emergence of trafficking as a credible claim for refugee status and argues that this recognition was time-specific and story-specific. Trafficking victims were identified by the UK Home Office where a claimant’s narrative mirrored the narrowly defined female ‘sex trafficking victim’ presented in campaigns and fictional depictions of human trafficking in the early 21st century. Through an exploration of the work that trafficking stories did in establishing an ‘ideal’ trafficking victim in asylum determinations, this article illustrates how social problems and legal judgments can be profoundly shaped by situated and strategic storytelling. These findings develop an understanding of the social construction of, and relationships between, social conditions and micro-meso-macro narratives of identity.
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Vanacker, Beatrijs. "The Gender of Pseudotranslation in the Works of Marie-Jeanne Riccoboni, Mme Beccari and Cornélie Wouters." Tusaaji: A Translation Review 6, no. 1 (December 4, 2018): 78–95. http://dx.doi.org/10.25071/1925-5624.40367.
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While authorship recognition was a challenge for all eighteenth-century aspiring writers regardless of their gender, the social position of women was such that public claims of authorship and ownership over a text were even less self-evident in the public sphere. As will be illustrated in this article, female writers especially made extensive use of transfer strategies (such as translation and pseudotranslation) to establish their authorship, thereby turning paratext and narrative into a dynamic maneuvering space. Considered from a gender perspective, the challenge for eighteenth-century female writers was to gradually “invent” themselves, or rather establish a voice of their own. Taking on a different (cultural) persona—even if only on a paratextual level—could provide them with a discursive “platform” from which they could negotiate their way into the literary field. In order to illustrate this gender-specific emancipatory quality of pseudotranslation, as established mainly in their paratexts, the present article proposes a comparative analysis of their forms and functions in the career and oeuvre of three eighteenth-century French women writers, Marie-Jeanne Riccoboni, Mme Beccari and Cornélie de Wouters, who all made extensive use of pseudo-English fiction.
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Buchanan, Ian. "Is a Schizoanalysis of Cinema Possible?" Cinémas 16, no. 2-3 (March 23, 2007): 116–45. http://dx.doi.org/10.7202/014618ar.
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Abstract Is a schizoanalysis of cinema possible? This question arises from the observation that there is no apparent continuity between Deleuze’s two-volume collaboration with Guattari, Anti-Oedipus and A Thousand Plateaus, and the books he wrote afterwards, Cinema 1 and Cinema 2. It is also prompted by the observation that Anti-Oedipus and A Thousand Plateaus seem to rely a great deal on cinema in order to develop and exemplify the many new concepts these books introduce. This paper highlights three such instances in their work. The fact is, Deleuze and Guattari claim that the core schizoanalytic concepts of the body without organs, the abstract machine and assemblage can account for “all things”; as such, these concepts must account for cinema too. It is the sheer expansiveness of these concepts that makes them attractive to cinema studies. Not only that, they promise a way of engaging with cinema that isn’t reliant on the fictions of identification, recognition and fantasy. In this sense we are permitted to assume that to some degree Cinema 1 and Cinema 2 are already schizoanalytic, albeit in ways we have yet to properly understand. The author makes a direct link between cinema and schizoanalysis by highlighting the significance of delirium to both. This paper argues that the royal road to a schizoanalysis of cinema is via delirium rather than dream or fantasy. It goes on to show how Deleuze and Guattari’s formalisation of delirium as a “regime of signs” can be used to inaugurate a new kind of semiology of cinema.
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Proudfit, Molly. "Sorting Fact from Fiction." American Biology Teacher 82, no. 8 (October 2020): 542–44. http://dx.doi.org/10.1525/abt.2020.82.8.542.
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The purpose of the proposed lesson is to help students develop media literacy skills, which are necessary across the curriculum and in students’ everyday lives. Students will do so by evaluating a provided conspiracy theory and, later, a pseudoscience claim (alternatively, students may supply either material). In order to thoroughly evaluate the claim, students will generate and answer media literacy questions, with instructor or peer support as needed. Once students have practiced using the media literacy questions to evaluate the conspiracy theory, they will progress to more challenging material, such as a pseudoscience claim about a fad diet. Finally, the instructor may choose to extend the lesson to allow students time to apply their media literacy skills to a curricular pseudoscience claim, perhaps regarding climate change or the efficacy of vaccines. To complete the lesson, students will reflect on the content of the claims, why the misinformation matters, and the process of evaluating the material to draw appropriate conclusions.
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Ruiz Carmona, Carlos. "The Fiction in Non-Fiction Film." Revista ICONO14 Revista científica de Comunicación y Tecnologías emergentes 17, no. 2 (July 1, 2019): 10–31. http://dx.doi.org/10.7195/ri14.v17i2.1238.
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Over the past few decades film theory, major scholars and acclaimed filmmakers have established that documentary just like fiction must resort to ambiguous and subjective rhetorical figures in order to represent the world. This has led some scholars to conclude that documentary as a term referring to itself as being non-fictional might be disregarding its inevitable fictional elements. This may imply that both documentary and fiction use the same strategies and obtain the same results when representing the world: ficitionalize reality.
If we accept this claim as true we need to ask whether terms such as fiction and non-fiction or documentary make sense when discussing representing reality. Does this mean that cinema can only fictionalize reality and therefore we should erradicate from this discussion tems such as non-fiction or documentary due to their associated “truth” claim?
Can we understand or discuss representing reality without referring to those terms? Can the term fiction exists in fact without refferring to the term non-fiction or documentary?
The questions that this paper intends to answer are:
What roles do documentary and fiction play in representing the historical world?
Are these terms necessary to comunicate and understand representing reality?
This paper has established that fiction and documentary are necessary terms that emerge in cinema narration as means to mirror human experience’s needs to organize, communicate and understand reality.
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Schatten, G. "Cloning Claim Is Science Fiction, Not Science." Science 299, no. 5605 (January 17, 2003): 344b—344. http://dx.doi.org/10.1126/science.299.5605.344b.
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Youngs, Tim. "“Why is that white man pointing that thing at me?” Representing the Maasai." History in Africa 26 (January 1999): 427–47. http://dx.doi.org/10.2307/3172149.
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The feminist anthropologist Henrietta Moore has noted that “the interpretation of ‘other cultures’ has often been likened in the anthropological literature to a process of translation.” If one accepts that interpretation and translation are closely linked (though there may be some subtle distinctions to be drawn between them), then the comparison described by Moore may be illustrated with statements from two of the most prominent of anthropological critics in recent years, Clifford Geertz and James Clifford. In his book The Interpretation of Cultures, first published in 1973, Geertz claimed that:anthropological writings are themselves interpretations, and second and third ones to boot. (By definition, only a “native” makes first order ones: it's his culture.) They are, thus, fictions, in the sense that they are “something made,” “something fashioned…”A few years later, in a now similarly influential commentary on figures of and challenges to authority in ethnography, James Clifford declared that “[e]thnography is the interpretation of cultures. Both statements reflect the growing conviction that anthropology is not the objective or even the authoritative science that it once claimed to be. In the essay that follows I want to sketch some of the problems of cultural interpretation and translation in anthropology and to discuss one fascinating attempt to find a responsible solution to the imbalance of power inherent in anthropological representation.Before I turn to this example, Melissa Llewelyn-Davies' film on the Maasai, Memories and Dreams, I need to outline the main arguments that have been made about the status of anthropology. These have focused on the discipline's complicity with colonialism, its male bias, and the ethnocentrism that underlies the claim of scientific objectivity. I shall take each of these points in turn and, though it is important to outline the arguments about, and proposals for, methods and forms of representation, I will consider them only in brief since they have been often discussed in detail elsewhere. Cumulatively, they have contributed to the recognition that “[c]ulture, and our views of ‘it,’ are produced historically, and are actively contested.”
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Ennis, Fiona. "Claim." After Dinner Conversation 2, no. 8 (2021): 18–28. http://dx.doi.org/10.5840/adc20212871.
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Are there certain things you shouldn’t be able to insure against? In this work of philosophical short story fiction, the narrator has an eating disorder, and mental health issues. Regardless, she is a good employee at an insurance company. Just before closing, a call arrives from a good client, the local diocese who inquires about getting insurance to protect them against sexual abuse of children by priests. She takes the issue, and her concerns, to her boss who threatens to fire her if she fails to write the policy. It’s not their job to judge, he says, it’s their job to insure. A flashback shows why this point strikes so close home with the narrator. As a young child she was bullied on the school bus for being overweight. In an attempt to lose weight she started getting off the bus early to walk the last three miles home. Later, her bully accused the bus driver of touching her when they were on the bus alone together. Having come full circle, not much has changed. The narrator writes the contract, and sends it to the diocese to sign and return.
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Hayward, Malcolm. "Genre recognition of history and fiction." Poetics 22, no. 5 (August 1994): 409–21. http://dx.doi.org/10.1016/0304-422x(94)00015-8.
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Friend, Stacie. "Reference in Fiction." Disputatio 11, no. 54 (December 1, 2019): 179–206. http://dx.doi.org/10.2478/disp-2019-0016.
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Abstract Most discussions of proper names in fiction concern the names of fictional characters, such as ‘Clarissa Dalloway’ or ‘Lilliput.’ Less attention has been paid to referring names in fiction, such as ‘Napoleon’ (in Tolstoy’s War and Peace) or ‘London’ (in Orwell’s Nineteen Eighty-Four). This is because many philosophers simply assume that such names are unproblematic; they refer in the usual way to their ordinary referents. The alternative position, dubbed Exceptionalism by Manuel García-Carpintero, maintains that referring names make a distinctive semantic contribution in fiction. In this paper I offer a positive argument for Non-Exceptionalism, relying on the claim that works of both fiction and non-fiction can express the same singular propositions. I go on to defend my account against García-Carpintero’s objections.
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Turvey, Malcolm. "Imagination, Simulation, and Fiction." Film Studies 8, no. 1 (2006): 116–25. http://dx.doi.org/10.7227/fs.8.12.
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It is widely argued that engaging with a fiction involves imagining its content. Yet, the concept of the imagination is rarely clarified, and it is often used incorrectly by theorists. A good example, this paper argues, is Gregory Currie‘s simulation theory, and its claim that imagining the content of a fiction consists of simulating ‘the beliefs I would acquire if I took the work I am engaged with for fact rather than fiction’. The paper, following the philosopher Alan R. White, argues instead that imagining consists of thoughts about the possible.
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Appelbaum, Irene. "Merging information versus speech recognition." Behavioral and Brain Sciences 23, no. 3 (June 2000): 325–26. http://dx.doi.org/10.1017/s0140525x00223248.
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Norris, McQueen & Cutler claim that all known speech recognition data can be accounted for with their autonomous model, “Merge.” But this claim is doubly misleading. (1) Although speech recognition is autonomous in their view, the Merge model is not. (2) The body of data which the Merge model accounts for, is not, in their view, speech recognition data.
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Paige, Nicholas. "Histories of Fiction." Modern Language Quarterly 82, no. 2 (June 1, 2021): 201–24. http://dx.doi.org/10.1215/00267929-8899126.
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Abstract One shared assumption of many recent efforts to delineate a history of fiction (or fictionality, typically understood as a mode of nonliteral reference) is that that term names a conceptual operation, be it intrinsic or culturally learned. This article argues that fiction is merely a particular type of classification, akin but not identical to the classifications performed by terms such as mimesis or verisimilitude. Thus it is nonsensical to claim that fiction qua concept does or does not exist at any given moment: fiction is foremost a way of grouping various literary practices, and it is those practices that emerge over time. The article then recasts the interest in the early novel’s fictionality shown by Catherine Gallagher and others as a problem of practices rather than of concepts. It tracks trends in subject matter and assertions of literal truth through a quantitative diachronic analysis of 230 years of French novels. While these trends cannot by their very nature show the birth of the concept of fiction—which was never born in the first place—they are the type of evidence that should be central to any future history of fiction.
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Henriksen, Jan-Olav. "Three perspectives on Resurrection: Revelation, Experience, Recognition." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 3 (September 3, 2018): 321–41. http://dx.doi.org/10.1515/nzsth-2018-0019.
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Summary The claim about the resurrection of Jesus Christ is marked by relative semiotic indeterminacy. The lack of an experiential reference for this claim means that we have to see it as the result of an abductive interpretation. Against a backdrop founded on a pragmatist semiotic theory that includes the analytical differentiation between contexts of discovery and contexts of justification, the claim about the resurrection is analyzed with reference to the categories revelation, experience, and recognition. Abduction is at work with regard to all of these categories. Among the consequences emerging from this approach is that there is no way to prove the fact of the resurrection: it remains an interpretation of signs.
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Starovoytova, A. S. "Recognition of right as a way to protect liability rights." Actual Problems of Russian Law, no. 2 (February 1, 2019): 76–84. http://dx.doi.org/10.17803/1994-1471.2019.99.2.076-084.
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The article substantiates the conclusion that recognition of the right is a universal way of protection of civil rights. This method of protection can be applied to liability rights. The article reveals the practical application of recognition of right as a way of protecting liability rights. The author states that the requirement to recognize the contract as concluded is a claim to recognize the obligations legal relationship. The structures similar to the recognition of liability rights are analyzed and the conclusion that such requirements are not claims for recognition, but are claims for award is reasoned. Claims for recognition of obligations are recommended to be divided into positive and negative. Particular attention is given to the legal design of the claim on recognition of obligations rights. In particular, the issues of the subject of the claim, its subjects, the conditions of presentation and satisfaction of the claim were considered. The claim for recognition of the right of obligation in its subject matter should be qualified as a requirement for confirmation of legal relationship.
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Laursen, John Christian. "Ancient Skepticism and Modern Fiction: Some Political Implications." Elenchos 40, no. 1 (August 6, 2019): 199–215. http://dx.doi.org/10.1515/elen-2019-0008.
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AbstractThis article draws out the political implications of some of the avatars of ancient skepticism in modern fiction. It relies on Martha Nussbaum’s claim that fiction can provide some of the best lessons in moral philosophy to refute her claim that ancient skepticism was a bad influence on morals. It surveys references to skepticism from Shakespeare through such diverse writers as Isabel de Charrière, Herman Melville, Mark Twain, Anatole France, and Albert Camus down to recent writers such as Orhan Pamuk and Michel Houellebecq. The most substantial treatment is of Naguib Mahfouz’s Cairo Trilogy, which is interpreted in two ways: one, as an example of isosthenia or equipollence in arguments on both sides of questions about gender in the Islamic world, and two, as the biography of a person who claims to be a self-conscious skeptic. Skepticism emerges as a multi-faceted concept in modern literature, but there are definite references back to the ancient skeptics, including mention of the name Pyrrhonism and knowledge of the writings of Sextus Empiricus. The political implications militate against dogmatic claims to truth and knowledge of a one-dimensional justice.
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Hänel, Hilkje C. "Hermeneutical Injustice, (Self-)Recognition, and Academia." Hypatia 35, no. 2 (2020): 336–54. http://dx.doi.org/10.1017/hyp.2020.3.
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AbstractMiranda Fricker's account of hermeneutical injustice and remedies for this injustice are widely debated. This article adds to the existing debate by arguing that theories of recognition can fruitfully contribute to Fricker's account of hermeneutical injustice and can provide a framework for structural remedy. By pairing Fricker's theory of hermeneutical injustice with theories of recognition, I bring forward a modest claim and a more radical claim. The first concerns a shift in our vocabulary; recognition theory can give a name to the seriousness of the long-term effects of hermeneutical injustice. The second claim is more radical: thinking of hermeneutical injustice as preventing what I call “self-recognition” provides a structural remedy to the phenomenon of hermeneutical injustice. Because hermeneutical injustice is first and foremost a structural injustice, I contend that every virtue theory of hermeneutical justice should be complemented by structural remedies in terms of recognition. Finally, what I argue sheds light on the seriousness of cases of exclusion of and discrimination against women in academia and helps to draw our attention to new ways to combat such problems.
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Fludernik, Monika. "Nostalgia for Otiose Leisure: Laying Claim to an Indian Tradition of Otium." Cambridge Journal of Postcolonial Literary Inquiry 7, no. 1 (December 30, 2019): 14–34. http://dx.doi.org/10.1017/pli.2019.22.
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Focusing on the representation of leisure or otium, the article discusses recent South Asian fiction and its idealization of states of otiose leisure that existed in the past and are now nostalgically dwelled on in contrast to current conditions of stress exacerbated by global capitalism. After explaining the origin of this approach to South Asian fiction in an interdisciplinary research cluster on otium, the main thesis of the article is laid out. An example text, Sunetra Gupta’s A Sin of Colour, is used to illustrate the various aspects of nostalgic leisure. The article also discusses narrative strategies that enhance a readerly experience of retardation and concentration.
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Weigand, Edda. "Words between reality and fiction." Literary Linguistics 3, no. 1 (June 3, 2013): 147–63. http://dx.doi.org/10.1075/ld.3.1.09wei.
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The transition from reality to fiction can be best illustrated by analysing autobiographies which claim to describe the life of the author. Essentially they are based on memories, which poses the question whether what is being remembered really happened in this way. In what respect do ‘real’ stories differ from ‘literary’ or ‘fictional’ ones? Several literary autobiographies are analysed and contrasted with popular autobiographies. Are there special literary devices by which we can recognize that a story is intended to be fictional? According to Searle there is ‘no textual property that will identify a stretch of discourse as a work of fiction’. The paper discusses Searle’s position and identifies an interesting textual difference in the way persons are introduced in fiction. Even if there is no sharp division between fiction and non-fiction, there are a few verbal and cognitive means of the game which enable us to recognize how the text is intended.
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Cocks, Neil. "Gender, Genre and Dracula: Joan Copjec and “Vampire Fiction”." Humanities 9, no. 2 (April 13, 2020): 33. http://dx.doi.org/10.3390/h9020033.
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This article critiques a certain psychoanalytic approach both to the genre of “Vampire Fiction” and the “anxiety” it induces. Joan Copjec’s claim is that these are founded on “nothing”, genre and affect being defined by the “overwhelming presence of the real”, for which all “interpretation […] is superfluous and inappropriate.” It follows that Copjec does not understand the encounter with “the real” staged within Dracula through the words on the page, genre and affect being located instead of either within the bare bones of the textual structure or in an unreadable “aura” surrounding the text. This article counters this understanding through a focus on precise textual formulations within Dracula. It begins by reading in detail linguistic constructions of gendered identities, and the identity “child”; moves to question Copjec’s wider claim that genre transcends textual considerations; and closes with a comparative analysis of Dracula and Rousseau’s Émile, a text that Copjec takes to be its “precise equivalent”, but not because of language. What is finally at stake in this article is whether a detailed engagement with language can be jettisoned when considering constructions of genre and gender. It argues that reintroducing textuality problematises Copjec’s arguments, and the empty identities upon which they are founded.
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Dorst, Aletta G., Gerben Mulder, and Gerard J. Steen. "Recognition of personifications in fiction by non-expert readers." Metaphor and the Social World 1, no. 2 (December 31, 2011): 174–200. http://dx.doi.org/10.1075/msw.1.2.04dor.
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This paper offers an integrated typology for the classification of personifications in discourse, based on existing methods for linguistic metaphor identification such as MIP (Pragglejaz Group, 2007) and MIPVU (Steen et al., 2010). The psychological relevance of the proposed typology is explored in an empirical study that examines the recognition of personifications in fiction by non-expert readers. A selection of structural properties of personifications is discussed and predictions are formulated regarding which values of which variables are deemed to boost the recognition of personifications. The results suggest that the different types of personification differ in recognizability and that their recognition may be more strongly determined by inherent properties (such as conventionality) than by external factors (such as the presence of a prime). Though the results cannot be unambiguously interpreted, they do indicate some tendencies in the behaviour of non-expert readers and their perceptions of the forms and functions of personification in fiction.
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Schwering, Steven C., Natalie M. Ghaffari-Nikou, Fangyun Zhao, Paula M. Niedenthal, and Maryellen C. MacDonald. "Exploring the Relationship Between Fiction Reading and Emotion Recognition." Affective Science 2, no. 2 (April 20, 2021): 178–86. http://dx.doi.org/10.1007/s42761-021-00034-0.
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Proudfoot, Diane. "Sylvan's Bottle and other Problems." Australasian Journal of Logic 15, no. 2 (July 3, 2018): 95. http://dx.doi.org/10.26686/ajl.v15i2.4858.
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According to Richard Routley, a comprehensive theory of fiction is impossible, since almost anything is in principle imaginable. In my view, Routley is right: for any purported logic of fiction, there will be actual or imaginable fictions that successfully counterexample the logic. Using the example of ‘impossible’ fictions, I test this claim against theories proposed by Routley’s Meinongian contemporaries and also by Routley himself (for what he called ‘esoteric’ works of fiction) and his 21st century heirs. I argue that the phenomenon of impossible fictions challenges even today’s modal Meinongians.
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JT Torres. "Data Telling Stories and Stories Telling Data: The Role of Fiction in Shaping Ethnographic Truth." Britain International of Humanities and Social Sciences (BIoHS) Journal 2, no. 1 (January 24, 2020): 9–14. http://dx.doi.org/10.33258/biohs.v2i1.137.
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The following essay explores the use of fiction in ethnographic research. While the concept of fiction as a research methodology is not a new one, most proponents claim that fiction is most useful in the writing of ethnographic data. Despite the gradual acceptance of arts-based methods in ethnography, there still remains a false dichotomy of art and scientific research. This essay contributes to the discussion by arguing that fiction also plays an active role in producing knowledge and truth. To make this argument, the author brings together in conversation scholars of art and literature with social researchers. While multiple examples are illustrated to show how fiction creates knowledge in ethnography, the primary focus will be Clifford Geertz’s (2005) “Notes on a Balinese Cockfight.” The purpose is to demonstrate how fiction can be a means of knowledge production, so long as it is situated in sound research methods.
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Düringer, Eva-Maria. "Desires and Fiction." Journal of Literary Theory 12, no. 2 (September 3, 2018): 241–59. http://dx.doi.org/10.1515/jlt-2018-0014.
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Abstract It is often claimed that we cannot desire fictional states of affairs when we are aware of the fact that we cannot interact with fictional worlds. But the experiences we have when we read an engaging novel, watch a horror film or listen to a gripping story are certainly very similar to desires: we hope that the lovers get together, we want the criminal to get caught, we long for the hero to make his fortune. My goal in this paper is to outline the reasons why we might find it difficult to call these experiences genuine desires and to argue that they are not good reasons. In the second section I look at three reasons in particular: first, the reason that, if we genuinely desired fictional outcomes, we would act in silly or dangerous ways; second, the reason that, if we genuinely desired fictional outcomes, we would change plot lines if we had the chance, which in fact, however, we would not; and third, the reason that, if we genuinely desired fictional outcomes, we would not think it impossible to interact with fictional worlds, which, however, we do. I will dismiss the first two reasons right away: depending on how we interpret the first reason, either it does not have much weight at all, because we have many desires we never act on, or it rests on a functionalist definition of desires that wrongly takes it to be the functional role of desires to bring about action. I will dismiss the second reason by arguing that, if we desire a particular fictional outcome that we could bring about by changing the plot line, whether or not we would do it turns on our assessment of the cost of interference; and this, in turn, depends on the perceived quality of the literature. There is nothing that speaks against taking both the desire for a particular fictional outcome and the desire for a work of literature to remain what it is as genuine desires. I turn to possible ways of dealing with the third and strongest reason in the third section. The claim that, if I desire that p, I must not think that there is nothing I could possibly do to bring it about that p, is plausible. And of course, I do think that there is nothing I could possibly do to bring about a fictional state of affairs. I will argue that there are three possible ways of dealing with this problem. The first is to point to partners in crime such as the desire that one is reunited with a loved one who has recently passed away. I take these to be genuine and ordinary desires, even though they are accompanied by thoughts, indeed agonising thoughts, that there is nothing we could possibly do to bring about the desired end. Secondly, I will look at Maria Alvarez’s recent account of desires as multi-track dispositions. Alvarez claims that desires are dispositions not only to actions, but also to certain thoughts, feelings, and expressive behaviours and that they need to have had at least one manifestation in order to exist. Modifying this view a little, I argue that desires need to have manifested at least once in action preparations and show how, on this picture, the thought that I can do nothing to bring about the desired end is not in unbearable tension with the existence of the desire. Finally, I will point to the distinction between physical and metaphysical possibility and argue that, even if we accept the claim that a mental attitude cannot be a desire if it is accompanied by the thought that there is nothing one could possibly do to bring about the desired end, then this is only a problem for desires about fictional states of affairs if we think that metaphysical possibility is at play. However, there is no problem for desires about fictional states of affairs if they are accompanied by thoughts about the physical impossibility of bringing them about. I begin the paper by describing in the first section how desires enter into the controversies surrounding the classic Paradox of Fiction, which is the puzzle about whether and how we can have emotions about fictional characters, and by providing some examples designed to feed the intuition that we do, indeed, have genuine desires about fictional states of affairs.
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Steenhuyse, Veerle Van. "Jane Austen fan fiction and the situated fantext." English Text Construction 4, no. 2 (November 17, 2011): 165–85. http://dx.doi.org/10.1075/etc.4.2.01van.
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Building on recent findings in the field of fan fiction studies, I claim that Pamela Aidan’s Fitzwilliam Darcy, Gentleman is indirectly influenced by three cultural phenomena which centre around Jane Austen and her work. Aidan’s fan fiction text stays close to the spirit of Austen’s Pride and Prejudice because she “reimagines” the novel according to the interpretive conventions of the Republic of Pemberley, a fan community. These conventions demand respect for Austen and her novels because they are shaped by the broader, cultural conventions of Janeitism and Austen criticism. Similarly, Aidan’s text is more individualistic and “Harlequinesque” than Austen’s novel, because the Republic allows writers to reproduce the cultural reading which underlies BBC / A&E’s adaptation of Austen’s novel.
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Derrig, Richard A., and Krzysztof M. Ostaszewski. "Fuzzy Techniques of Pattern Recognition in Risk and Claim Classification." Journal of Risk and Insurance 62, no. 3 (September 1995): 447. http://dx.doi.org/10.2307/253819.
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Baker, Djoymi. "Predestination: Uncanny (mis)recognition, science fiction and ‘home movie’ moments." Soundtrack 10, no. 2 (August 1, 2019): 145–60. http://dx.doi.org/10.1386/ts.10.2.145_1.
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Luyben, Ans, Mary Barger, Melissa Avery, Kuldip Kaur Bharj, Rhona O’Connell, Valerie Fleming, Joyce Thompson, and Della Sherratt. "Exploring global recognition of quality midwifery education: Vision or fiction?" Women and Birth 30, no. 3 (June 2017): 184–92. http://dx.doi.org/10.1016/j.wombi.2017.03.001.
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Suen, Ching Y., Qizhi Xu, and Louisa Lam. "Automatic recognition of handwritten data on cheques – Fact or fiction?" Pattern Recognition Letters 20, no. 11-13 (November 1999): 1287–95. http://dx.doi.org/10.1016/s0167-8655(99)00098-7.
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MIDDLETON, P. "THE RECOGNITION OF BRITISH PUBLIC-SCHOOL MASCULINITIES IN MODERNIST FICTION." Forum for Modern Language Studies XXXIV, no. 3 (July 1, 1998): 237–49. http://dx.doi.org/10.1093/fmls/xxxiv.3.237.
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Zubov, Artem A. "Genres of Popular Fiction and the Mechanics of Cognitive Recognition." Vestnik Tomskogo gosudarstvennogo universiteta. Filologiya, no. 71 (June 1, 2021): 216–31. http://dx.doi.org/10.17223/19986645/71/13.
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Kögler, Hans-Herbert. "Dialogue and Community: The Ethical Claim of Tradition." Journal of the Philosophy of History 8, no. 3 (November 25, 2014): 380–406. http://dx.doi.org/10.1163/18722636-12341281.
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The essay reconstructs an ethical approach towards history. The hermeneutic insight into the requirement for a dialogical access to the meaning of history is shown to entail an ethical dimension. The central thesis is that tradition raises an existential claim towards the interpreter that requires a dialogical recognition of the other’s expressed perspectives. The essay develops this thesis via a concept of tradition as an intersubjective community based on dialogue, which is inspired by Hans-Georg Gadamer’s reflections on the intertwinement of dialogical interpretation, tradition, and the ethical recognition of the other. The Gadamerian concept of tradition will nevertheless be radically revised so as to be suitable for historical interpretation. Dialogical recognition will now reach beyond the textual claims of linguistically raised validity claims to include an existential openness towards the other’s fully situated life-projects and narratives. The argument culminates in the introduction of an existential claim that history entails, and from there establishes a thorough rejection and critique of interpretive objectivism as well as of interpretive presentism.
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Law, Sharmistha. "Can Repeating a Brand Claim Lead to Memory Confusion? The Effects of Claim Similarity and Concurrent Repetition." Journal of Marketing Research 39, no. 3 (August 2002): 366–78. http://dx.doi.org/10.1509/jmkr.39.3.366.19104.
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Repetition of brand claims is frequently used to promote the learning of brand-related information. Using dual component models of recognition memory, the author examines whether repetition, in the face of repetitions by similar competitors, might paradoxically increase memory confusion. In Experiment 1, the repetition of similar claims of equally familiar competitor brands produced two opposing effects: It increased memory for accurate claim recognition but also elevated brand claim confusion among advertised competitors. The pattern of results was similar when memory was tested a week after the initial exposure. In Experiment 2, in which participants were required to engage in a task designed to promote the “binding” between a brand and its claim, the memory confusion effects of repetition were significantly reduced. Finally, Experiment 3 replicated and generalized these findings by using more realistic stimuli and procedures. Thus, across three studies, the evidence strongly suggests that the confusion-elevating effects of repetition are a result of weak binding between memory for brand and claims.
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Anyaduba, Chigbo Arthur. "Genocide and Postcolonial African Literature." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 03 (September 2019): 423–42. http://dx.doi.org/10.1017/pli.2019.15.
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This essay provides a critical review of the field of postcolonial African genocide writing. The review makes a case for scholarly recognition of the discourse of African genocide literature. The essay advances some broad claims, among which include the following: that genocidal atrocities in Africa have provoked a body of imaginative literature, which, among other things, has attempted to imagine the conditions giving rise to African genocides, and that this body of literature underlines a confluence of sensibilities shaping atrocity writings and their critical receptions in Africa since the mid-twentieth century. The review provides a critical overview of fictional narratives as well as their scholarly receptions bordering on genocidal atrocities in the Nigerian and Rwandan contexts.
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Bouckaert, Boudewijn. "Corporate Personality: Myth, Fiction or Reality?" Israel Law Review 25, no. 2 (1991): 156–86. http://dx.doi.org/10.1017/s0021223700010347.
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1. When touching upon the question of the nature of corporate personality most lawyers will at best make a link with some paragraphs from the introduction to their commercial law course. They will remember that during the nineteenth century fierce theoretical battles were fought on questions such as whether we should treat supra-individual and non-individual entities as “persons”, under what conditions we should recognize their personality and what should be the legal consequences of such recognition. But no matter how interesting this debate must have been, to revive it is tantamount to becoming a public menace. Already in 1953 H.L.A. Hart, certainly an authority on legal theory, declared that “the juristic controversy over the nature of corporate personality is dead”. In many respects this assessment is correct. Despite the numerous differences about the conditions of recognition, about the possible types of corporations and associations which are subject to corporate personality, about the solidity of the corporate veil, we can observe that nearly all legal systems in the world adopt the notion of corporate personality as such. We may assume the notion will become even more important in the former socialist world, as these countries try hard to reshape their economies along the lines of the market economies in the Western world.
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Westenholz, Joan Goodnick. "The Old Akkadian presence in Nineveh: Fact or fiction." Iraq 66 (2004): 7–18. http://dx.doi.org/10.1017/s002108890000156x.
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The goal of this article is to investigate the enigma of the Old Akkadian presence at Nineveh. After reviewing the written and archaeological evidence for such a presence, the lack of evidence at Nineveh will be compared with the comparatively richer testimony of the Old Akkadian occupation at Assur. The thesis of this paper is that Šamši-Adad's claim that Maništušu was the original builder of the temple of Ištar of Nineveh should be regarded as suspect in the absence of any other data to back up his claim. I would like to make it clear that I am not insisting that Nineveh was a desolate site with no inhabitants during the Old Akkadian period. On the contrary, I do believe that it was inhabited at this time, although the evidence is meagre. However, who these inhabitants were is a question that needs to be answered. An official residence or presence of the Old Akkadians at the site seems unlikely, and I hope that I can prove this thesis to you.The previously cited proof of an Old Akkadian presence in Nineveh rests on primary and secondary evidence. The primary evidence said to reflect such a presence implies Old Akkadian texts and objects. However, the Old Akkadian texts consist of a few fragments of two broken stone inscriptions bearing royal dedications of the Old Akkadian king Naram-Sin. The fragments were found in the area of the first-millennium Nabû temple. These dedications apparently recorded Naram-Sin's rebuilding of the Ekur in Nippur and were not concerned with any northern site. Consequently, the original inscriptions, of which these fragments are remnants, were probably brought to Nineveh in the seventh century from Nippur. They were carried there presumably at the same time as the Šulgi foundation document from Kutha and the Warad-Sin inscription from Ur, so they can hardly be used as evidence of an official Old Akkadian residence in Nineveh. Moreover, there is not one reference to the town of Nineveh in Old Akkadian sources.
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Podshivalov, Tikhon P. "The Limitation of Action in Respect of the Claim for Deeming a Proprietary Right to Be Absent." Civil law 6 (December 17, 2020): 12–15. http://dx.doi.org/10.18572/2070-2140-2020-6-12-15.
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The article analyzes the jurisprudence regarding the decision on the applicability of the statute of limitations to the claim for recognition of property rights as absent. The resolution of the stated dilemma is built by identifying the characteristic features of the claim for recognition of property rights as absent. It is concluded that the statute of limitations does not apply to a claim recognizing property rights as absent, since this requirement is aimed at challenging the registered right to immovable things, and by virtue of Art. 195 of the Civil Code of the Russian Federation, the statute of limitations applies only to claims based on a violation of the law, and not a dispute.
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Summa, Michela. "Is Make-Believe Only Reproduction?" Social Imaginaries 5, no. 1 (2019): 97–119. http://dx.doi.org/10.5840/si2019516.
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This paper develops an analysis of the relation between fiction and make-believe based on the achievements of imagination. The argument aims at a “reciprocal supplementation” between two approaches to fiction. According to one approach, pretense or make-believe structures play a crucial role in our experience of fiction. Discussing Husserl’s view on bound imagining and Walton’s account of fiction as make-believe, I show why pretense and make-believe cannot thereby be reduced to the mere reproduction of something we would experience as original. According to the other approach, which is presented in Ricoeur’s work on imagination, fiction exemplifies a productive or creative power of imagination that is not active in pretense or make-believe activities. The reciprocal supplementation between these two approaches concerns the following aspects: on the one hand, I wish show why Husserl and Walton allow us to rectify Ricoeur’s claim that make-believe is only reproductive. On the other hand, taking up some of Ricoeur’s insights, I wish to clarify why such an impact should be understood in terms of transformation.
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Du Bois, W. E. B., Adrienne Brown, and Britt Rusert. "The Princess Steel." PMLA/Publications of the Modern Language Association of America 130, no. 3 (May 2015): 819–29. http://dx.doi.org/10.1632/pmla.2015.130.3.819.
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In his 1926 essay “criteria of negro art,” W. E. B. Du Bois famously argued that “all art is propaganda and ever must be” (296). Du Bois's reputation as a fiction writer has long suffered because of his unwavering commitment to the propagandistic function of art. The Harlem Renaissance writer Wallace Thurman's 1928 claim that “the artist in him has been stifled in order that the propagandist may survive” (219) would be echoed for decades by critics who continued to view Du Bois's fiction as overly didactic, “insignificant and pallid” (Rigsby i), and bafflingly eccentric. Recently scholars have begun to reverse this disparagement while excavating how Du Bois used fiction to test out and amplify his developing philosophical and sociological positions over the many decades of his career. Du Bois's fantasy story “The Princess Steel,” published for the first time here, provides another opportunity to consider Du Bois as a writer of fiction as well as an enthusiastic reader of genre fiction. This addition to the growing archive of Du Bois's fiction illuminates his use of speculative romance to explain not only the pitfalls of industrial capitalism but also the romantic possibilities of social revolution.
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Sikström, Sverker. "The Teco Theory and Lawful Dependency in Successive Episodic Memory Tests." Quarterly Journal of Experimental Psychology Section A 53, no. 3 (August 2000): 693–728. http://dx.doi.org/10.1080/713755913.
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A large number of experiments in successive tests of episodic memory have focused on an experimental paradigm called recognition failure of recallable words. In this paradigm, a cued recall test follows a recognition test. Large amounts of data have revealed a lawful moderate dependence between recognition and cued recall. TECO (Sikström, 1996b), a general connectionist theory of memory, has been applied for the phenomenon of recognition failure. This paper makes a strong claim that all possible pairwise combinations of successive tests between recognition, cued recognition, cued recall, and free recall follow a lawful relationship. The quantitative degree of the dependency predicted between these tests can be summarized in one function. Four experiments were conducted to test this claim. In line with the predictions, the results show that all pairwise combinations of these tests fit reasonably well with the proposed function. The TECO theory suggests theoretical insights into how recognition and recall may be divided into a recollection component, a familiarity component, and a cue-target integration component.
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Ram, Kalpana. "Are Dalit Women Healers Allowed to Claim “Tradition”?" Asian Medicine 15, no. 1 (November 19, 2020): 161–82. http://dx.doi.org/10.1163/15734218-12341465.
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Abstract This essay uses Dalit women’s mediumship as a healing tradition that provides something of a “limit situation” from which to review basic assumptions about the varied ways in which we can understand what it is to “have” tradition—as an acquisition and inheritance that Dalit women enjoy like everyone else, but also as formal claims to value and recognition that are largely denied to Dalit women. Comparing Dalit women healers with male performers in ritual theater and more privileged healers in rural Tamil Nadu, the essay addresses dimensions of inequality comparatively neglected in studies of tradition as either constructed or invented within modernity. The essay moves us away from discussions of tradition that center on conscious claims to a consideration of the elements that mean that some traditions may never reach the level of being articulated as claims, let alone achieve recognition.
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Sandberg, Eric. "Contemporary Crime Fiction, Cultural Prestige, and the Literary Field." Crime Fiction Studies 1, no. 1 (March 2020): 5–22. http://dx.doi.org/10.3366/cfs.2020.0004.
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Crime fiction laboured for many years under a persistent foundational anxiety over its cultural status. However, the cultural landscape has changed considerably in recent years, and many critics have identified a transformation in crime fiction's positioning as central to this transformation. This essay examines this claim by first looking at several ways in which crime fiction works well with a number of recent attempts to described key tendencies in contemporary literary production including its global view, its interest in the past, and its interstitial nature. It then locates crime fiction within the process known in Russian formalist terms as ‘canonization of the junior branch’ by which lower-status genres influence or indeed replace higher-status genres. Finally, in an attempt to trace the extent of this infiltration, the essay examines book reviews, festivals, and literary prizes for evidence that crime fiction has indeed achieved improved status both within a range of national cultures and internationally.
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Seigneur, Jean-Marc, and Christian Damsgaard Jensen. "The Claim Tool Kit for ad hoc recognition of peer entities." Science of Computer Programming 54, no. 1 (January 2005): 49–71. http://dx.doi.org/10.1016/j.scico.2004.05.005.
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Kapsner, Andreas. "The Stories of Logics." Australasian Journal of Logic 16, no. 4 (July 31, 2019): 133. http://dx.doi.org/10.26686/ajl.v16i4.3972.
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In this paper, I investigate how far we can use stories to learn about logic. How can we engage with fiction in order to come to find out what logical principles are actually valid? Is that possible at all? I claim that it is, and I propose two case studies to make the point.
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Glidden, David K. "The Elusiveness of Moral Recognition and the Imaginary Place of Fiction." Midwest Studies in Philosophy 16 (1991): 123–41. http://dx.doi.org/10.1111/j.1475-4975.1991.tb00234.x.
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Saarinen, Risto. "Recognition and Reform in Nordic Fiction: Jonas Gardell and Jussi Valtonen." Dialog 55, no. 2 (June 2016): 158–66. http://dx.doi.org/10.1111/dial.12242.
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