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Journal articles on the topic 'Historicisation of the fiction'

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Author: Grafiati

Published: 3 February 2024

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1

Gaucher, Élisabeth, and Gillette Labory. "Fictionalisation de l'histoire et historicisation de la fiction : le cas de Richard sans peur." Bien Dire et Bien Aprandre, no. 22 (April 1, 2022): 39–52. http://dx.doi.org/10.54563/bdba.1616.

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2

Buch, Esteban. "Relire Ingarden : l’ontologie des oeuvres musicales, entre fictions et montagnes." Articles 32, no. 1-2 (September 9, 2013): 61–81. http://dx.doi.org/10.7202/1018579ar.

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Qu’est-ce qu’une oeuvre musicale? La question ontologique soulevée par Roman Ingarden dans sa critique de la phénoménologie de Husserl a de nombreux points communs avec la querelle du “platonisme musical” déployée dans les années quatre-vingt par des philosophes analytiques tels que Jerrold Levinson et Peter Kivy. En 1992, Lydia Goehr a proposé une historicisation radicale du concept d’oeuvre musicale, sans pour autant liquider un projet ontologique qui, tout récemment, insiste dans les réflexions de Roger Pouivet à propos de “l’oeuvre musicale rock”. Cet article fait le point sur ces débats philosophiques avant de signaler la crise sociologique de la notion d’oeuvre liée au virage numérique et à la fragmentation du répertoire classique selon les standards de l’industrie culturelle. Reprenant la définition d’Ingarden de “l’objet purement intentionnel” à partir de cet ébranlement du sens commun, il compare pour finir le statut ontologique de l’oeuvre musicale à celui des êtres de fiction, un personnage de roman par exemple, ainsi qu’à celui d’entités qui, telles les montagnes évoquées par la “théorie granulaire de la réalité” de Barry Smith, résultent de la projection d’une pratique langagière sur la surface sonore du monde.

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3

Porcher, Louis. "Trouver le temps long ?" Documents pour l'histoire du français langue étrangère ou seconde 2, no. 1 (1988): 6–7. http://dx.doi.org/10.3406/docum.1988.877.

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Le travail d’historien aboutit presque toujours à instaurer des filiations, à faire apparaître des liens de descendance. C’est l’une des raisons, sans doute, pour lesquelles il produit parfois le goût (la tentation ?) de chercher des ressemblances comme il s’en trouve, au fil des siècles, entre les membres successifs d’une lignée. J’imagine que le débat est classique, chez les spécialistes, et qu’il donne lieu à des prises de position multiples sur les finalités de l’histoire. Puisque le passé, à partir de ce qui reste de lui, et même, plus précisément, à partir de ce que l’on sait en rester, est toujours repéré, reconstruit, par un regard ultérieur, il change évidemment avec la date même de ce regard. La «double historicisation» (historicisation du passé que l’on étudie, historicisation de celui qui l’étudie) constitue vraisemblablement une nécessité méthodologique forte du travail de l'histoire. L'analyse historique, dans ces conditions, est donc toujours une réévaluation du passé, une transformation des représentations que l’on en a, l’élaboration de figures neuves de l’autrefois.

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4

Christin, Olivier. "Pour une historicisation des concepts historiques." Actes de la recherche en sciences sociales 140, no. 5 (2001): 3. http://dx.doi.org/10.3917/arss.140.0003.

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5

Christin, Olivier. "Pour une historicisation des concepts historiques." Actes de la recherche en sciences sociales 140, no. 1 (2001): 3–6. http://dx.doi.org/10.3406/arss.2001.2830.

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6

Adkins, Lisa. "Sexuality and Economy: Historicisation vs Deconstruction." Australian Feminist Studies 17, no. 37 (March 2002): 31–41. http://dx.doi.org/10.1080/08164640220123434.

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7

Cordier, Pierre. "Historicisation, déshistoricisation : relire Ernesto De Martino." Anabases, no. 1 (March 1, 2005): 288–92. http://dx.doi.org/10.4000/anabases.1502.

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8

Pfeil, Ulrich. "Pour une historicisation des processus de réconciliation." Les Cahiers Irice N° 15, no. 1 (2016): 99. http://dx.doi.org/10.3917/lcsi.015.0099.

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9

Bert, Jean-François. "La contribution foucaldienne à une historicisation du corps." Corps 1, no. 1 (2006): 53. http://dx.doi.org/10.3917/corp.001.0053.

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10

Vidal, Fernando. "La psychologie empirique et son historicisation pendant l'Aufklärung." Revue d'Histoire des Sciences Humaines 2, no. 1 (2000): 29. http://dx.doi.org/10.3917/rhsh.002.0029.

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11

Behar, Moshe. "Across Nationalisms: Nascent Conceptualisation, Rudimentary Cross-Regional Historicisation." Politics 29, no. 2 (June 2009): 83–92. http://dx.doi.org/10.1111/j.1467-9256.2009.01343.x.

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12

Karlander, David. "The past is a future priority." International Journal of the Sociology of Language 2021, no. 267-268 (March 1, 2021): 137–41. http://dx.doi.org/10.1515/ijsl-2020-0070.

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Abstract A sensitisation to the disciplinary past offers a way forward for sociolinguistic inquiry. Historicisation may add reflexive distance to our current concerns and debates. It may serve to detect, put into perspective and ease epistemological and ideational tensions. It is equally useful for determining the extent to which past ideas and practices linger among us, and for clarifying the effects of such forms of retention. Historicisation may be brought to bear on the ways in which we engage with our objects of study, and on the ways in which we understand our acts of engagement. A critical interest in the disciplinary past could provide a shared historical ground for all strands of sociolinguistic inquiry. It could help us to counteract disciplinary fragmentation, while at the same time stimulate disciplinary renewal and constructive exchange. For these reasons – I argue – a sensitisation to the history of sociolinguistics is of immediate relevance to the readership of the IJSL.

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13

Arruzza, Cinzia. "Gender as Social Temporality: Butler (and Marx)." Historical Materialism 23, no. 1 (March 25, 2015): 28–52. http://dx.doi.org/10.1163/1569206x-12341396.

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This article addresses the notions of gender performativity and temporality in Butler’s early work on gender. The paper is articulated in four steps. First it gives an account of the role and nature of temporality in Butler’s theory of gender performativity. Second, it shows some similarities and connections between the role played by temporality in Butler’s theory of gender performativity and its role in Marx’s analysis of capital. Third, it raises some criticisms of Butler’s understanding of temporality and historicity, focusing in particular on the lack of historicisation of her own categories in bothGender TroubleandBodies that Matter. This deficit is a consequence of the epistemological framework within which she is operating, in particular of her understanding of social practices and relations through the lens of linguistic concepts extrapolated from their theoretical context. The article concludes by referring to Floyd’s and Hennessy’s analyses of the formation of sexual identities as examples of the fruitful historicisation of gender performativity, which also sheds some light on the ‘the abstract character’ of the temporality of gender performativity.

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14

Miliani, Hadj. "Représentation de l’histoire et historicisation du théâtre en Algérie." L'Année du Maghreb, no. IV (October 1, 2008): 67–78. http://dx.doi.org/10.4000/anneemaghreb.429.

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15

Jollivet, Servanne. "L’AMBIVALENCE D’UNE HISTORICISATION RADICALE DE LA PHÉNOMÉNOLOGIE CHEZ HEIDEGGER." DANISH YEARBOOK OF PHILOSOPHY 48, no. 1 (August 2, 2013): 53–72. http://dx.doi.org/10.1163/24689300_0480106.

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16

Chajes, Julie. "Blavatsky and Monotheism: Towards the Historicisation of a Critical Category." Journal of Religion in Europe 9, no. 2-3 (July 24, 2016): 247–75. http://dx.doi.org/10.1163/18748929-00902008.

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Madame Blavatsky (1831–1891), the influential occultist, transvalued the category of monotheism, abandoning, in The Secret Doctrine (1888), the positive interpretation that it had been given in Isis Unveiled (1877). This reversal of the prevailing Enlightenment-based valuation of monotheism was related to Blavatsky’s construction of identity as an esotericist. Her discussions must be situated within a wider “invention” of monotheism as a category (taking place most significantly from the early-nineteenth century), and they can be contextualised in relation to the contemporaneous philological, Egyptological, and Orientalist scholarship on which she drew.

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17

Hofman, Ana. "The affective turn in ethnomusicology." Muzikologija, no. 18 (2015): 35–55. http://dx.doi.org/10.2298/muz1518035h.

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The affective turn, which has already questioned dominant paradigms in many disciplinary fields including cultural studies, philosophy, political theory, anthropology, psychology and neuroscience, has started to attract more attention in the field of ethnomusicology, becoming a particularly vibrant stream of thought. Drawing on the voices that call for the historicisation of and critical deliberation on the field of affect studies, the article strives to show how theories of affect might expand dominant paradigms in ethnomusicology and also points to their limitations.

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18

Torok, Robyn. "The Re-historicisation and Increased Contextualisation of Curriculum and Its Associated Pedagogies." International Journal of Pedagogies and Learning 3, no. 1 (September 2007): 67–81. http://dx.doi.org/10.5172/ijpl.3.1.67.

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19

Negri, Antonio, and Judith Revel. "La théorie politique : une historicisation et une mondialisation de la pensée politique." Raisons politiques N° 84, no. 4 (January 20, 2022): 117–23. http://dx.doi.org/10.3917/rai.084.0117.

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20

Wilson, Oli, and Michael Holland. "Not our ‘Dunedin sound’: Responses to the historicisation of Dunedin popular music." Popular Music 39, no. 2 (May 2020): 187–207. http://dx.doi.org/10.1017/s0261143019000278.

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AbstractThe music that was produced in Dunedin, New Zealand, during the 1980's occupies a unique place in the global indie music canon. In writing about this supposed ‘Dunedin sound,' critics and scholars alike have fixated on the city's remoteness: it is believed to be distant from metropolitan centres of music industry power and influence, and consequently supported a subversive and democratised local music scene. This article explores the implications of the ongoing historicisation of Dunedin's popular music scene along these lines, and highlights the ways in which the valorisation of the city’s musical heritage obstructs problematic power dynamics that impact the way young musicians in the city express place and musical identity. Our research applies an embedded participatory ethnography to unpack the ideological positions occupied by contemporary local musicians, and to critique factions within the contemporary musical scene in the city.

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21

Mellier, D. "La narration entre observation et historicisation, l'apport de la clinique du nourrisson." Annales Médico-psychologiques, revue psychiatrique 165, no. 7 (September 2007): 478–84. http://dx.doi.org/10.1016/j.amp.2006.04.012.

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22

O'Rourke, Bernadette. "Language Revitalisation Models in Minority Language Contexts." Anthropological Journal of European Cultures 24, no. 1 (March 1, 2015): 63–82. http://dx.doi.org/10.3167/ajec.2015.240105.

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This article looks at the historicisation of the native speaker and ideologies of authenticity and anonymity in Europe's language revitalisation movements. It focuses specifically on the case of Irish in the Republic of Ireland and examines how the native speaker ideology and the opposing ideological constructs of authenticity and anonymity filter down to the belief systems and are discursively produced by social actors on the ground. For this I draw on data from ongoing fieldwork in the Republic of Ireland, drawing on interviews with a group of Irish language enthusiasts located outside the officially designated Irish-speaking Gaeltacht.

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23

Jochum, Julia. "Mitten im Krieg – Gegen den Krieg. Öffentlichkeitsarbeit und Selbsthistorisierung am Beispiel der Friedensaktivistinnen Leopoldine Kulka und Olga Misař." Didactica Historica 8, no. 1 (2022): 41–46. http://dx.doi.org/10.33055/didacticahistorica.2022.008.01.41.

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Between the 28th of April and the 1st of May 1915, the «International Congress of Women» took place in Den Haag, NL. Women activists from twelve neutral and belligerent states protested war, founded a women’s peace league, produced 20 peace resolutions and presented them to their nation’s leaders. Among those actively engaged were also two Austrians: Leopoldine Kulka and Olga Misař. This article examines the ways in which these female peace activists were able to access different levels of the public sphere and spread their message as well as providing an analysis of their self-historicisation in the face of societal disapproval.

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24

Pollmann, Judith. "OF LIVING LEGENDS AND AUTHENTIC TALES: HOW TO GET REMEMBERED IN EARLY MODERN EUROPE." Transactions of the Royal Historical Society 23 (November 19, 2013): 103–25. http://dx.doi.org/10.1017/s0080440113000054.

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ABSTRACTFolklore experts have shown that for a legend to be remembered it is important that it is historicised. Focusing on three case-studies from early modern Germany and the Netherlands, this article explores how the historicisation of mythical narratives operated in early modern Europe, and argues that memory practices played a crucial role in the interplay between myth and history. The application of new criteria for historical evidence did not result in the decline of myths. By declaring such stories mythical, and by using the existence of memory practices as evidence for this, scholars could continue to take them seriously.

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25

Blackledge, Paul. "Frederick Engels, Social Reproduction, and the Problem of a Unitary Theory of Women’s Oppression." Social Theory and Practice 44, no. 3 (2018): 297–321. http://dx.doi.org/10.5840/soctheorpract20186439.

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In this paper I argue that Frederick Engels’s The Origin of the Family, Private Property and the State remains a fundamental resource for anyone wanting to understand the oppression of women as a capitalist form. By re-examining the strengths and weaknesses of Engels’s historicisation of women’s oppression through the lens of the debates opened by second wave feminism, I argue that, once properly understood, we can overcome the limitations of Engels’s book to point to the kind of unitary theory of women’s oppression essential to a strategy adequate to the needs of the struggle for women’s liberation.

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26

Ankit, Rakesh. "Caste Politics in Bihar: In Historical Continuum." History and Sociology of South Asia 12, no. 2 (May 15, 2018): 115–36. http://dx.doi.org/10.1177/2230807518767968.

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This article provides a long-term narrative of movements for social change in Bihar, precipitated by the steady rise to political power by the Backward Classes/Castes in the state, since 1989. Locating this moment in a longer momentum of struggle since the 1920s, it probes the antecedents of recent social change in Bihar politics. Contextualising this process within a long recessional, it traces a larger democratic cycle of empowerment going back to the early twentieth century. The article attempts the historicisation of Bihar politics by drawing upon a variety of sources—from official records to newspapers—and supplementing them with relevant secondary literature.

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27

Sera-Shriar, Efram. "Arctic observers: Richard King, monogenism and the historicisation of Inuit through travel narratives." Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 51 (June 2015): 23–31. http://dx.doi.org/10.1016/j.shpsc.2015.01.016.

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28

Morsel, Joseph, and Camille Noûs. "Le discours de la mesure, entre domination féodale, invisibilisation libérale et historicisation partielle." Genèses 130, no. 1 (April 6, 2023): 131–43. http://dx.doi.org/10.3917/gen.130.0131.

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29

Gripe, Albin Sönnergren, and Johan Sandahl. "Students' historicisation of the environmental crisis: A narrative of industrialisation, ignorance and greed." Historical Encounters: A journal of historical consciousness, historical cultures, and history education 11, no. 1 (January 10, 2024): 1–17. http://dx.doi.org/10.52289/hej11.101.

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As the field of history education begins to acknowledge the need to respond to the challenges of the Anthropocene, questions arise concerning students' ability to use history to make sense of pressing environmental issues. To address this, 67 Swedish upper secondary school students were asked to historicise issues like global warming and share their ideas concerning the present and the future. Within the framework of Jörn Rüsen's narrative theory, this article analyses how and to what extent these students experienced and interpreted the past and used history to orient themselves in relation to such issues. It also develops on the outcome of this process. While most students historicised the situation, many students made limited use of history. Their typical narrative can be described as a linear story of historical industrialisation driven by the hunger for progression and wealth and facilitated by ignorance. It was told with little detail or reference to evidence and in a way that generally seemed unsupported by historical thinking. Moreover, their typical narrative mostly aligned with the standard science-based Anthropocene narrative, lacking cultural and political perspectives. Although their orientations varied, students focused on technical solutions and lifestyle adjustments rather than civic engagement and politics. Students were worried about the future. However, the narrative of technological and scientific progression and the belief that people in the past lacked awareness and technological alternatives gave students hope. On the other hand, viewing them as informed or inherently selfish contributed to pessimism. Supported by theoretical work, the findings indicate ways school history may support students' ability to deal with Anthropocene issues, helping them to experience and interpret the past and the present in a more nuanced and elaborate way. They also highlight the need for content that aids students' ability to anticipate Anthropocene scenarios and reflect on strategies for engagement.

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30

Ledun, Marin. "Fiction contre fiction." Santé Publique Prépublication (March 23, 2030): I1g—2. http://dx.doi.org/10.3917/spub.pr1.0027.

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31

Bailey, Edward. "Science Fiction, Historical Fiction and Religion Fiction?" Implicit Religion 17, no. 4 (December 12, 2014): 539–41. http://dx.doi.org/10.1558/imre.v17i4.539.

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32

Olson, Georgine. "Fiction Acquisition/Fiction Management." Journal of Electronic Resources Librarianship 10, no. 19 (February 17, 1998): 1–9. http://dx.doi.org/10.1300/j101v10n19_01.

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33

Gril-Mariotte, Aziza. "La représentation de l’architecture dans les arts industriels, une historicisation des décors (1800-1830)." Livraisons d'histoire de l'architecture, no. 32 (December 31, 2016): 65–88. http://dx.doi.org/10.4000/lha.639.

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34

Shaw, Michael. "Transculturation and Historicisation: New Directions for the Study of Scottish Literature c.1840-1914." Literature Compass 13, no. 8 (August 2016): 501–10. http://dx.doi.org/10.1111/lic3.12326.

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35

Sciorati, Giulia. "‘Constructing’ heritage diplomacy in Central Asia: China’s Sinocentric historicisation of transnational World Heritage Sites." International Journal of Cultural Policy 29, no. 1 (December 22, 2022): 94–112. http://dx.doi.org/10.1080/10286632.2022.2141718.

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36

Reynier, Christine. "Short fiction as humble fiction." Short Fiction in Theory & Practice 10, no. 2 (October 1, 2020): 131–34. http://dx.doi.org/10.1386/fict_00022_2.

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37

Gerrig, Richard J. "Reexperiencing Fiction and Non-Fiction." Journal of Aesthetics and Art Criticism 47, no. 3 (1989): 277. http://dx.doi.org/10.2307/431007.

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38

Itwaru, Arnold Harichand. "Fiction in History in Fiction." World Literature Written in English 31, no. 1 (March 1991): 114–16. http://dx.doi.org/10.1080/17449859108589154.

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39

Guerrier, Simon. "The fiction behind science fiction." Lancet Psychiatry 6, no. 12 (December 2019): e32. http://dx.doi.org/10.1016/s2215-0366(19)30452-3.

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40

GERRIG, RICHARD J. "Reexperiencing Fiction and Non-Fiction." Journal of Aesthetics and Art Criticism 47, no. 3 (June 1, 1989): 277–80. http://dx.doi.org/10.1111/1540_6245.jaac47.3.0277.

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41

Yang, Jie, and Jin Xue. "Reality/Fiction Distinction and Fiction/Fiction Distinction during Sentence Comprehension." Universal Journal of Psychology 3, no. 6 (November 2015): 165–75. http://dx.doi.org/10.13189/ujp.2015.030603.

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42

Cera, Agostino. "Beyond the Empirical Turn: Elements for an Ontology of Engineering." Információs Társadalom 20, no. 4 (December 31, 2020): 74. http://dx.doi.org/10.22503/inftars.xx.2020.4.6.

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This paper aims to sketch a critical historicisation of the empirical turn in the philosophy of technology. After presenting Achterhuis’s definition of the empirical turn, I show how its final outcome is an ontophobic turn, i.e. a rejection of Heidegger’s legacy. Such a rejection culminates in the Mr Wolfe Syndrome, the metamorphosis of the philosophy of technology into a positive science which, in turn, depends on an engineerisation/problematisation of reality, i.e. the eclipse of the difference between ‘problem’ and ‘question’. My objection is that if Technology as such becomes nothing, then the paradoxical accomplishment of the empirical turn is the self-suppression of the philosophy of technology. As a countermovement, I propose an ontophilic turn, i.e. the establishment of a philosophy of technology in the nominative case whose first step consists in a Heidegger renaissance.

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43

Wawrzyniak, Joanna. "From Durkheim to Czarnowski: Sociological Universalism and Polish Politics in the Interwar Period." Contemporary European History 28, no. 2 (December 17, 2018): 172–87. http://dx.doi.org/10.1017/s0960777318000516.

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The Durkheimian School of sociology was one of the most comprehensive programmes ever developed in the social sciences. This article contributes to those accounts of the School that discuss its intergenerational, interdisciplinary and international transformations after the Great War. From this perspective, the article presents the case of a Polish scholar, Stefan Czarnowski (1879–1937), whose early work on the cult of St. Patrick in Ireland became one of the Durkheimian classics on social integration. In the interwar period Czarnowski argued against race studies and anti-social concepts of culture and called for sociologically grounded comparative world history ordered around the notions of class and work. More generally, Czarnowski’s reconfiguration of Durkheimian universal principles in the specific location of East Central Europe calls for a deeper historicisation of the Durkheimian School as a movement in international social sciences.

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44

Wetzel, Bill. "Fiction." American Indian Culture and Research Journal 38, no. 1 (January 1, 2014): 191–96. http://dx.doi.org/10.17953/aicr.38.1.a2635j68812v2063.

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45

Evans, Kevin. "Fiction." College English 52, no. 2 (February 1990): 158. http://dx.doi.org/10.2307/377446.

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46

McClanahan. "Fiction." Journal of Appalachian Studies 20, no. 2 (2014): 228. http://dx.doi.org/10.5406/jappastud.20.2.0228.

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47

McConnell. "Fiction." Journal of Appalachian Studies 21, no. 1 (2015): 134. http://dx.doi.org/10.5406/jappastud.21.1.0134.

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48

Malinoski. "Fiction." Journal of Appalachian Studies 21, no. 2 (2015): 281. http://dx.doi.org/10.5406/jappastud.21.2.0281.

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49

Jim Minick. "Fiction." Journal of Appalachian Studies 22, no. 1 (2016): 121. http://dx.doi.org/10.5406/jappastud.22.1.0121.

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50

Sugars, Cynthia. "Fiction." University of Toronto Quarterly 80, no. 2 (April 2011): 117–40. http://dx.doi.org/10.3138/utq.80.2.117.

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