Journal articles on the topic 'Historicity of Form'
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1
Margolis, Joseph. "Pragmatism and Historicity." Journal of the Philosophy of History 13, no. 3 (November 22, 2019): 302–24. http://dx.doi.org/10.1163/18722636-12341430.
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Abstract This paper provides a straightforward argument that demonstrates the irreconcilability of pragmatism and transcendentalism, by way of Darwin’s failure to account for the emergence of the human self or person and the existential and historied import of the human invention and mastery of language. On the Darwinian issue, I examine the implications of Darwin’s having neglected the most important phase of the evolution of Homo sapiens – the invention and mastery of natural language, which account for the self-transformation of the human primate into a self or person (with the acquisition of competences that appear nowhere else in the animal world); and which signify a novel transformation of the evolutionary process itself – the hybrid entwining of biological and cultural forces in the formation of the self. It’s a consequence of the invention of language that accounts for the historied nature of the human form of life. I treat history and historicity as existential constraints on the human form of cognition, which introduces an ineliminable but benign form of skepticism, which I show to be incompatible with Husserl’s transcendentalism and his attempt to accommodate historicity. I take pragmatism to be committed to an existential treatment of history and historicity, in the context of reviewing George Herbert Mead’s analysis of history and historical time. The two arguments converge on the incompatibility of pragmatism and transcendentalism.
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Spaak, Claude Vishnu. "Transcendental Philosophy and Epochality : Truth and Historicity in Heidegger." Phainomenon 27, no. 1 (April 1, 2018): 99–127. http://dx.doi.org/10.2478/phainomenon-2018-0005.
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Abstract This article aims at answering the following problem: since for Heidegger the historicity of Being presupposes the withdrawal of the transcendental source of such a historicity, then does Heidegger’s perspective lead to a form of relativism of the kind of an epochal historicism? If on the contrary one judges that for Heidegger there is after all, beyond the ordered unfolding of epochs in the history of Being, an ultimate transcendental or at least trans-epochal dimension, does Heidegger’s thinking lead back to an ahistorical Absolute beyond historicity? In order to answer these questions, I propose to divide Heidegger’s philosophy in three stages, rather than the two stages that have usually been retained by commentators ever since the works of Richardson, in conformity with Heidegger’s own indications regarding the Turning (Kehre) of his philosophy. Indeed, Heidegger in the 1930’s develops the notion of machination (Machenschaft) and thus gives historicity a hegemonic function in Being’s essential occurrence (Wesung), itself understood as the intensification of the program of machination starting in the Greek inceptual thinking and developing itself until today’s planetary technological era. However, after 1945 Heidegger does not think anymore that the truth of Being is entirely determined by historicity and that Being essentially abandons Dasein to machination and to its gradual historical unfolding, because there is now according to him, beyond the epochs that are destined to Dasein, a trans-epochal giving (and perhaps generous) origin of presence that constitutes the supreme cause for thinking (Sache des Denkens).
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Lotz, Christian. "The Historicity of the Eye." Phänomenologische Forschungen 2009, no. 1 (2009): 79–94. http://dx.doi.org/10.28937/1000107959.
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Against a stream of culturally oriented scholars some scholars in aesthetics, such as Arthur Danto and Noel Carroll, have maintained that there is a sense of “seeing” and visual recognition that does not depend upon historical and cultural practices. This essay shows that Danto’s assumption of a difference between a “core” and an “extended” form of perception and visual recognition should be rejected. The underlying argument of my considerations in this essay is the following: the distinction between a “pure” and an “extended” perception or visual perception is untenable, since, as a phenomenological reflection can reveal, our normal mode of perception is always extended. In this vein, it is argued here that there is, after all, only one mode of perception and that Danto’s position is based on abstractions from the real phenomenon. Consequently, whereas Danto maintains that it makes sense to talk about a “natural” form of seeing, this essay argues that “seeing” is itself a culturally defined way of comportment, and that assumptions about naturalistically defined perceptual core processes turn out to be idealized constructions.
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Donahue, Luke. "Erasing Differences between Derrida and Agamben." Oxford Literary Review 35, no. 1 (July 2013): 25–45. http://dx.doi.org/10.3366/olr.2013.0055.
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This article asks if we can learn anything new about the perhaps tired ‘debate’ between deconstruction and historicism by placing Derrida's The Beast and the Sovereign beside Agamben's Homo Sacer. While Derrida underscores many of Agamben's shortcomings and metaphysical assumptions, he submits Homo Sacer to critique rather than deconstructing (or reading) it. If we fully engage Homo Sacer, I argue, then we can track a peculiar history in which the trace ‘itself’—the trace which has no itself and thereby opens historicity in the first place—faces absolute disappearance. More precisely, while it would seem that differences can never absolutely disappear since they are the (disappearing) remains of their own disappearance, there are perhaps some erasures that destroy ahead, that destroy even and especially their ability, in the future, to return as ghosts or repeat in a different form. I conclude by suggesting that these ‘absolute erasures’—similar but not reducible to what Derrida calls ‘ash’ or ‘cinder’—introduce a historicity of difference that has remained unread.
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Grim Feinberg, Joseph. "The Story of Dialectics and the Trickster of History." Praktyka Teoretyczna, no. 1(43) (August 1, 2022): 131–53. http://dx.doi.org/10.19195/prt.2022.1.6.
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Drawing on Hegel’s interpretation of narrative and Lyotard’s rejection of “grand” dialectical narratives, this paper addresses the relationship between emancipatory dialectics and narrative form. It begins by establishing the intimate connection between dialectical thought and narration. On this basis, the paper argues that varying conceptions of dialectics can be associated with varying structures of narrating history. Finally, the paper makes the case for identifying a specific narrative form adequate to the radical rereadings of Hegel that have replaced the perspective of the master (the subject privileged by a given system of historicity) with the perspective of the slave (who, while excluded from historicity, struggles against this exclusion). This narrative form corresponds to none of the classical Greek genres; it is best described as a trickster tale.
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Ryabinina, Elena V., Inna I. Kovalenko, and Aleksandr N. Khoroshev. "THE SPACE OF HISTORICITY IN THE DIGITAL PARADIGM OF CULTURE." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 42 (2021): 124–34. http://dx.doi.org/10.17223/22220836/42/11.
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The purpose of the article is to reveal the virtual nature of historicity, clearly represented by digital practices, in a spatial aspect. The research methodology is oriented on “hermeneutical understanding”, which is interactive in nature and corresponds to the interpretational possibilities of virtual experience. The specifics of the latter conditioned a phenomenological approach to the question of the definability of the life world of subjectivity, in which the mutually exclusive factors interact. Liberal democratic reasons express the need for recreation, but they signify the unification of individuals. Historical self-consciousness is inherent in existence, but is lost in the absolute power of “here-and-now”. Sociocultural continuum bears the combination of the incompatible (grotesque), being-nonsense, but it exists as fully tangible for all. The characteristic of the transformed form of historicity, conditioned by its own virtual moment, in the aspect of space constitutes the scientific novelty of the work and allows us coming to the conclusion: the digital paradigm of space reveals the crisis of historicity through the dynamics of its virtual moment to the status of the instance of being. Thus, in terms of experiencing space, it is clear that it becomes meaningful through the image of movement based on the current accessibility of the flow. The mental quality of the space in the performance-effects is transformed into a mature declarative, and the temporality of history in the digital space is represented by the superimposition of gradations of infinity and speculative momentality in quasi-simultaneity. The movement of retrospective analysis from the unity of the historical and the logical – through the actualization of the subject – reaches a state of conditionally indefinable relation to the past. That is, the past – from the category conditioned by real facts and the deed of history – turns into a sort of a mark, from which the outlines of the future set off, loaded with “hyperreality”. The subject is a priori hypostasizing in such performances into the affective-bodily factor, manifests itself as a “hyper-sign” of the being, which is attributed to the abolition of the fullness of itself. In the sense of categorization of the basic attitude towards its reality, which is the basis of historicity, such abolition is expressed by imitation of free will, and this is obviously a comic form. The set fair obviousness and self-sufficiency of the virtual moment of historicity shows the process of canceling the obsolete integrity scenario (the subject of cultural experience) and its replacement with a virtual feature that is “prosthetic” by the digital continuum.
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Majdi, Ahmad Labib, and Iik Arifin Mansurnoor. "Fred McGraw Donner tentang al-Qur’an: Pemikiran dan Catatan Kritis terhadap Kesarjanaan Non-Muslim." JOURNAL OF QUR'AN AND HADITH STUDIES 10, no. 2 (December 31, 2021): 155–78. http://dx.doi.org/10.15408/quhas.v10i2.22273.
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This paper aims to discuss Fred McGraw Donner’s thoughts on the Qur’an and the Qur’anic studies among non-Muslim scholars. By using a concept/thought studies research design and library research, this paper outlines Donner’s thoughts on the Qur'an, which is available on various works in the form of journal articles, book chapters, monographs, or review work. The findings of this paper claim that as historian Donner succeeded in presenting critical thoughts by not accepting traditional explanations at face value and not tending to reduce the Qur’an’s theological status and its historicity. On the issue of the historicity of the Qur’an, Donner has also offered three things or three steps that can be considered as a method in the search for the historical truth of the Qur’an. These three things are starting with the Qur’an text itself, comparing the hints inside it with sira literature, and looking at the religious phenomenon of the late antique Near East.
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Çencen, Namık, and Ahmet Şimşek. ""Diriliş" by the perspective of expert historiansUsta tarihçilerin bakış açısı ile “Diriliş Dizisi”." International Journal of Human Sciences 12, no. 2 (November 27, 2015): 1377. http://dx.doi.org/10.14687/ijhs.v12i2.3435.
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<p>Since December 2014, “Diriliş Dizisi” which is published uninterruptedly every week totally 26 episodes in TRT is closely watched by a large audience notably government in Turkey. It has been interest subject of frequentative historicity of series with music and costumes in the process. For this purpose, it is planned to be discussed on the historicity of series with thirteen historian who are defined by “master” in the field. Five of those discontinue to interview to don’t watch the series for some reason. Eight historian who said that watched regularly the series was carry out interviewers. Some of data one on one and the others through mail are obtained. Interviewers were applied to a form with 17 items about the series. The resulting data, the success of historicity of the series and deficient historicity main axis were evaluated. According to historians interviewed “diriliş” series “in general” it has been successful. Interview almost all of historians have been found very successful especially the costumes, dress that are represent. Still almost all these historians normally have been met unsuitable with certain historical facts because of based on a scenario of series. In contrast, they found fault point expressed in many articles regarding the historicity of the material. A large number of a support that is given by expert consultant team will prevent this obvious mistake. Again a large part of the master historian, as in the example “diriliş” stated that they welcome the expansion of the historical series.</p><p> </p><p><strong>Özet</strong></p><p>Aralık 2014 yılından beri TRT’de 26 bölümü kesintisiz olarak her hafta yayınlanan <em>“Diriliş Dizisi”</em> Türkiye’de başta devletin üst kademeleri olmak üzere geniş bir kitle tarafından ilgiyle takip edilmektedir. Süreç içinde müziği ve kostümleriyle sık gündeme gelen dizinin tarihselliği merak konusu olmuştur. Bu amaçla alanında “usta” olarak tanımlanan on üç tarihçiyle dizinin tarihselliği üzerine görüşülmesi planlanmıştır. Görüşüne başvurulan beş tarihçi diziyi çeşitli sebeplerden dolayı izleyemedikleri için görüşmeyi sürdürmemişlerdir. Düzenli olarak diziyi izlediğini söyleyen sekiz tarihçi ile kapsamlı görüşmeler yapılmıştır. Verilerin bir kısmı birebir görüşme yoluyla bir kısmı ise elektronik ortamda yazışmalar ile elde edilmiştir. Görüşmecilere dizi hakkında 17 maddelik bir form uygulanmıştır. Elde edilen veriler, dizinin tarihselliğinin başarısı ve eksikleri ana ekseninde değerlendirilmiştir. Görüşülen tarihçilere göre <em>“Diriliş”</em> dizisi “genel olarak” başarılı bulunmuştur. Görüşme yapılan tarihçilerin tamamına yakını özellikle kostümler, kılık kıyafetler temsilini oldukça başarılı bulmuştur. Yine bu tarihçilerin tamamına yakını, dizinin bir senaryoya dayanması nedeniyle bazı tarihsel gerçeklere uymamasını normal karşılanmıştır. Buna karşın görüşüne başvurulan tarihçiler dizinin tarihselliğine ilişkin pek çok maddede hatalı buldukları noktaları dile getirmiştir. Dizinin çok daha geniş bir uzman danışman kadrosunca desteklenmesinin bu bariz hataları önleyeceği belirtilmiştir. Usta tarihçilerin yine büyük bir kısmı, “Diriliş” örneğinde olduğu gibi tarihsel dizilerin yaygınlaşmasından memnuniyet duyduklarını ifade etmişlerdir.</p>
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Кубина, Екатерина Алексеевна, and Марина Андреевна Барейчева. "Preservation of the historicity of the socialist city district in the process of renovation (Ekaterinburg)." Академический вестник УралНИИпроект РААСН, no. 1(52) (March 30, 2021): 20–26. http://dx.doi.org/10.25628/uniip.2022.52.1.004.
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В статье проанализирован район-соцгород Уралмаш в Екатеринбурге как исследовательское поле для программы реновации, выявлены его основные территориальные проблемы (недостаток социальной инфраструктуры, уровень преступности и т. д.). Изучены мировые практики успешной реновации схожих с объектом исследования территорий, учитывающие их историчность, полученная информация структурирована в формате сравнительного анализа, сформирована когнитивная карта района. Результаты аккумулированы в форме первоочередных решений в рамках реновации микрорайона Уралмаш с упором на сохранение культурной историчности территории. The authors analyzed the Uralmash socialistic city district in Yekaterinburg as a research field for the renovation program, identified the main territorial problems (lack of social infrastructure, crime rate, etc.). The world practices of successful renovation of territories similar to the object of study, taking into account their historicity, are studied, the information obtained is structured in the format of a comparative analysis, and a cognitive map of the area is formed. The results are accumulated in the form of priority decisions within the framework of the renovation of the Uralmash microdistrict with an emphasis on preserving the cultural historicity of the territory.
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Blair, Sara. "Visions of the tenement: Jews, photography, and modernity on the lower east side." IMAGES 4, no. 1 (2010): 57–81. http://dx.doi.org/10.1163/187180010x547648.
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AbstractScholars have recently begun to focus on the problem of explaining a signal phenomenon: the preponderance of Jews (the so-called “people of the book”) in the development of modern photography. Against identitarian readings, this essay stresses the embeddedness of photography’s developing interests in a specific site in which both Jewishness and modernity were being made and remade: the variably iconic Lower East Side. Long imagined as a world apart, that space embodied the most profound and urgent paradoxes of historicity; it became a proving-ground for the powers of the camera to document new urgencies of social experience, and the experience of historicity itself. In particular, the built landscape and the iconography of its distinctive form, the tenements, became a resource for photographers of various affiliations for new stylistics and registers of response. Focusing on the difference the Lower East made to photographic practice, this essay aims to bring into view the importance of that site to the emergence of postwar photography, and to account more richly for the complex relations between Jewishness and visual practices.
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Li, Jing. "A Study on the Value Philosophy of the Automatic Machine System in Das Kapital." International Journal of Education and Humanities 5, no. 2 (October 25, 2022): 133–37. http://dx.doi.org/10.54097/ijeh.v5i2.2124.
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Marx made a scientific exploration of the automatic machine system as the material carrier of fixed capital under the condition of capitalist production, and put forward the theory of compound value, including the concepts of concrete value, exchange value, abstract value, absolute surplus value, relative surplus value and so on. The value of automatic machine system is a new value form of sublation and capitalization of surplus value, which is characterized by materiality, historicity, practicality, subjectivity and objectivity.
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Chekantseva, Z. A. "PATH DEPENDENCE, POLITICS OF TIME AND METAMORPHOSIS OF HISTORY." Вестник Пермского университета. История, no. 3(50) (2020): 5–16. http://dx.doi.org/10.17072/2219-3111-2020-3-5-16.
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Path dependence, used in social sciences to model phenomena of various natures, provides an opportunity to reflect on how knowledge about the past works. In the new millennium, the ethos of history and its role in the lives of people occupy a large place in transdisciplinary research programs and discussions, in which not only historians, but also philosophers and representatives of all sciences, without exception, participate. It is connected with rethinking the conceptual foundations of historical knowledge and the formation of a new historical culture. The article discuss- Path dependence … 15 es modern controversial trends in the epistemology of historiography related to the problems of historical dynamics and such basic concepts for historical knowledge as historicity, historical time, and the politics of time. Analysis of avant-garde trends in intellectual culture allows us to show how changes occur in the understanding and production of the historical. In the context of a rapidly changing world and a radical renewal of temporal experience, the discovery of the politics of time, the rethinking of historicity, and the search for high-quality historical time clarify the specifics of modern historical research, which is born at the intersection of theory and practice. Culture affirms the idea of the performative role of history and historians in our time. Historians do not just study the past; they participate in forming historicity and the temporal regime in which they live, helping people analyze life situations, make decisions, form the rules of communication, and create "institutions" as basic cultural structures that determine life in the present and allow them to find resources for thinking about the future.
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Sanos, Sandrine. "Interrupting “The Sadist’s Gaze”." History of the Present 11, no. 2 (October 1, 2021): 223–40. http://dx.doi.org/10.1215/21599785-9015306.
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Abstract This article proposes that returning Denise Riley’s work on (and troubling of) the category of “women” offers a feminist theorizing and politics that remains both critical and relevant to the political present. It argues that reading Riley again, alongside other anti-essentialist feminist thinkers, reveals the distinctiveness, force, and capaciousness of her project, which lay in her attention to historicity, form, language, and affect. It is precisely the poetics of Riley’s feminist thought that sustain the critical orientation that must animate feminism’s utopian desires.
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Jani, Anna. "Historicity and Christian Life-Experience in the Early Philosophy of Martin Heidegger." Forum Philosophicum 21, no. 1 (November 1, 2016): 29–41. http://dx.doi.org/10.35765/forphil.2016.2101.03.
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In his early Freiburg lectures on the phenomenology of religious life, published as his Phenomenology of Religious Life, Heidegger sought to interpret the Christian life in phenomenological terms, while also discussing the question of whether Christianity should be construed as historically defined. Heidegger thus connected the philosophical discussion of religion as a phenomenon with the character of the religious life taken in the context of factical life. According to Heidegger, every philosophical question originates from the latter, which determines such questions pre-theoretically, while the tradition of early Christianity can also only be understood historically in such terms. More specifically, he holds that the historical phenomenon of religious life as it relates to early Christianity, inasmuch as it undergirds our conception of the religious phenomenon per se, reveals the essential connection between factical life and religious life. In this way, the conception of religion that Heidegger establishes through his analyses of Paul’s Epistles takes on both theological and philosophical ramifications. Moreover, the historicity of factical life finds its fulfillment in our comprehension of the primordial form of Christianity as our very own historical a priori, determined by our own factical situation. Hence, historicity and factical life belong together within the situation that makes up the foundation of the religious life.
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Malik, Suratha Kumar. "Genesis, Historicity and Persistence of Dalit Protest Literature and Movements in Odisha." Contemporary Voice of Dalit 13, no. 1 (February 10, 2021): 81–94. http://dx.doi.org/10.1177/2455328x20987370.
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Even after seven decades of India’s independence, the status of the Dalits remain unchanged where caste system, along with the practice of untouchability, remains a universal phenomenon of rural India, and the state of Odisha is not an exception. Among various issues that the Dalits in the state are facing, the greatest problem is that they are not allowed to worship inside some of the temples even today, by the upper caste Hindus. Against this flagitious practice, voices from the marginalized concerned have been raised time and again. However, like other states, the state of Odisha has not witnessed a strong all-Odisha Dalit movement either in colonial or in postcolonial period. But this does not mean that Dalits in the state are silently tolerating all caste oppressions and are not conscious; rather, they have protested against the dominant castes from time to time. There are different phases of Dalit protest literature and movements in the state from precolonial period to the present day. The state has witnessed some small, sporadic and scattered Dalit movements, and protest literature against the caste system and untouchability in the past, but these remained limited within the form of literature and religion due to various reasons. In this juncture, an endeavour has been made in this article to articulate and unify these small sporadic Dalit movements and protest literatures into a theoretical account by building coherency and continuity in its nature and spirit.
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Motoh, Helena. "“The Master Said:”––Confucius as a Quote." Asian Studies 7, no. 2 (June 28, 2019): 287–300. http://dx.doi.org/10.4312/as.2019.7.2.287-300.
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The paper focuses on the phenomenon of quoting Confucius, the classical Chinese thinker of the Western Zhou Dynasty. Firstly, it approaches the core issue of quotes and historicity of the “master said” narrative which marked the tradition of quoting Confucius and understanding his heritage through the form of quotes. In the core part of the paper, a selection of ten quotes that most commonly circulate on the Internet are analysed and traced to their most probable sources, while the paper then concludes by approaching the problem of misquoting from a historical and philosophical point of view.
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Hussain Solihu, Abdul Kabir. "Revisiting Khilafah: The Role of Nonpolitical Social Factors in Good Governance." ICR Journal 5, no. 1 (January 15, 2014): 68–83. http://dx.doi.org/10.52282/icr.v5i1.422.
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Khilafah has been a symbol of the Muslim political system and Islamic politics has often been identified as Khilafah in the same structure it took form in the past. This study argues that Muslims exhausted their energy on political discourse at the expense of other factors which are important for preparing the ground for political maturity. An attempt is made to exhibit normativeness of the Islamic political principles and values and the historicity of the form (Caliphate) it has acquired over the course of Islamic history. Furthermore, greater emphasis is placed on the broader, civilisational sense of Khilafah under which the political sense of Khilafah (Caliphate) is subsumed. In doing so, the study aims to contribute to the discourse on the revitalisation of the contemporary Muslim political culture but through non-political means.
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NEAGU, ADRIANA. "Modernism, Postmodernism and the Nature of the Times: A Conversation with Randall Stevenson." American, British and Canadian Studies 37, no. 1 (December 1, 2021): 105–22. http://dx.doi.org/10.2478/abcsj-2021-0020.
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Abstract The interview offers a comprehensive, paradigmatic overview of the experience of literary modes within the broad frameworks of modernity and postmodernity. It invites reflection and rethinking of epistemic change from a major literary historian and theorist whose work in the Anglo-American context has become synonymous with the examination of temporality, historicity, and poeticality in twentieth century experimentation with form. Revisiting central concepts and aesthetic categories in literary criticism and theory, Randall Stevenson contributes a highly contemporary, ground-breaking vision of the literary act against the backdrop of the new structures of knowledge pertaining to the digital age and the post-humanist crisis.
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von Borzeszkowski, Horst-Heino, and Renate Wahsner. "Evolutionism as a Modern Form of Mechanicism." Science in Context 2, no. 2 (1988): 287–306. http://dx.doi.org/10.1017/s0269889700000600.
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The ArgumentThe idea of evolution doubtlessly marks a revolution in our way of thinking. It is the most recent achievement of philosophy and forms the basis of the modern world picture. Current discussions concerning the status of science now convey the impression that any scientific discipline that wants to satisfy modern requirements must also become a theory of evolution. These discussions ignore the reasons which once induced Kant to desist from reformulating classical mechanics as a theory of evolution and instead to found his critical philosophy, according to which the epistemological starting points of natural science and philosophy are different in principle. In other words, there is no examination of whether the reasons given by Kant are of a principle nature so that they are still valid today, but rather, ignoring Kant's arguments, it is taken for granted that a different physical theory than classical mechanics could achieve this.Because nonlinear thermodynamics in particular is often presented as a candidate that justifies hopes of an evolutionary physics, the position of this branch within the structure of physics will be investigated here. It will be seen that a historical component is introduced into physics via initial, boundary, and other supplementary conditions, but that this does not mean that historicity has been grasped in laws, which is of course the point of a scientific theory of development.It is demonstrated that the conclusion drawn for physics by some authors from nonlinear thermodynamics, according to which physics today becomes an evolutionary physics incorporating the cognitive subject, is wrong. The progress made by modern thermodynamics is, without doubt, significant. The widespread philosophical interpretation of thermodynamics rests, however, on an antiquated ontologization of physical concepts and thus on the usual procedure of mechanicism.If one tries to introduce the conception of evolution into natural science by leveling the difference between philosophy and natural science in a mechanistic manner, then the dialectical evolutionary conception which represents a new epoch of human thinking degenerates to an evolutionism, where lawfulness is replaced by accidentalness.
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Artemiuk, Przemysław. "A Substantiation of the Historicity of Jesus in Antonio Socci’s Apology: A Presentation and Critique." Rocznik Teologii Katolickiej 19 (2020): 81–114. http://dx.doi.org/10.15290/rtk.2020.19.06.
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In this article, the author presents and critiques of Antonio Socci’s substantiations for the historicity of Jesus. This Italian apologist is a writer, journalist, and Catholic publicist is known for his controversial theses. By taking up a defense of Jesus, and thereby Christianity itself, Antonio Socci seeks first to unmask the lies that underpin the foundations of antichristian ideology and then demonstrate the credibility of the events described in the Gospel by referring to archeological and historical studies. As he himself admits, Socci’s publications are not the works of an expert, exegete, papyrologist, or historian, but rather the fruit of his journalistic investigations that takes the form of an apology. The author of this article reconstructs Socci’s defense of Jesus and then critiques his most controversial theories. He then proceeds to formulate conclusions based on this research.
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Hägerland, Tobias. "The Future of Criteria in Historical Jesus Research." Journal for the Study of the Historical Jesus 13, no. 1 (October 29, 2015): 43–65. http://dx.doi.org/10.1163/17455197-01301003.
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Recent discussions of method in historical Jesus research have called into question the use of criteria for evaluating the authenticity of Gospel material. The present article lays out the reasons why a number of scholars call for an abandonment of the so-called criteria approach and then criticizes the allegation that this approach is genetically and logically dependent on form criticism. By analysis of how the question of authenticity is handled with regard to Jesus’ baptism, his action in the temple and his crucifixion, it is then argued that criteria are necessary for assessing the historicity of major events in the life of Jesus. Finally, three suggestions as to how the future use of authenticity criteria may take into account the recent challenges are made.
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Keimer, Kyle H. "Ritual or Military Action?: Interpreting Israel’s Muster at Mizpah in 1 Sam 7:2-17." Vetus Testamentum 70, no. 4-5 (January 17, 2020): 620–33. http://dx.doi.org/10.1163/15685330-12341411.
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Abstract This article evaluates the historicity of 1 Sam 7:2-17 in light of renewed analysis of the archaeological remains from Tell en-Nasbeh, other Iron Age I sites in the region of Benjamin, broader literary considerations in 1 Sam 1-10, and the geography of the Central Hill Country. In so doing, a case is made that there is far more going on in vv. 6-7 than what appears to be a miscommunication between the Israelites, who have gathered at the site of Mizpah, and the Philistines, who send troops against the Israelites. A historical reconstruction that considers the narrative form of 1 Sam 7:2-17 and the archaeological remains is offered, as is a new proposal for the identification of the site of Gibeath-elohim.
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ZYMOVETS, Roman. "Memory discourses and critical scientific history. On the specificity of modern historical discourses." Filosofska dumka (Philosophical Thought) -, no. 2 (August 17, 2022): 108–24. http://dx.doi.org/10.15407/fd2022.02.108.
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The word «history» can always be understood in two different meanings: as what happened in the past and as a story about the past. One and the same past can be described in different ways. The gap between historical events and representations of these events determines the diversity of historical discourses. Shifting the focus of the philosophy of history from identifying the con- ditions for the possibility of historical knowledge to the analysis of the process of historiography reflects an understanding of the fundamental nature of historical discourses for the formation of pictures of the past. But the fascination with the subject of historical representation often overshadows what makes it possible in principle. Historical discourse is a modern narrative of the past. Thus, the condition for the possibility of historical discursiveness is the mediation of the horizons of the present and the past, which is a fundamental feature of the historicity of human existence. This article explains the discourses of memory and oppositional critical scientific history. Discourses of memory are considered as modern forms of manifestation of the historicity of human existence, because it is in them that the constant mediation of time horizons of the past and present becomes thematic. Critical history declaratively opposes the discourses of memory, but reveals the dependence of its methodological foundations on predetermined forms of under- standing the past presented in memory. The opposition between the discourses of memory and critical history structurally repeats the opposition of tradition and scientific history revealed in hermeneutics. The conceptual shift from tradition to memory reflects the fundamental changes in the modern understanding of historicity associated with the further detraditionalization and globalization of the world. Me- mory appears as a new form of understanding the past, associated with the fear of losing it, as well as understanding the distances and gaps in relation to it. Based on the differentiation of collective memory types, the corresponding types of dis- courses are distinguished. It is argued that historical discourses of identity cannot be identified with historical discourses of power, and historical-didactic and historical-aesthetic discourses are independent forms of modern attitude to the past. In an effort to separate critical reconstruc- tion from memory, scientific discourses become counterfactual to the taken for granted past, represented in the narratives of collective memory.
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Desgranges, Magdala. "Memory’s Method." Journal of Underrepresented & Minority Progress 2, no. 1 (July 1, 2018): 21–31. http://dx.doi.org/10.32674/jump.v2i1.42.
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Storytelling has the power to transform and transplant an audience into a higher form of consciousness, presenting nuanced views and correcting inaccurate portrayals of people, places, and phenomena the world over. Analyzing how memory is used in the works of Maryse Condé (Tales from the Heart) and Edwidge Danticat (Breath, Eyes, Memory), the intent of this paper is twofold: first, to articulate the role of temporality, transnationalism, and traces of collective memory in form and content of their works, and second, to highlight the political function embedded in both texts, writing beyond self and opening a parentheses to challenge “one-sided historicity.” I argue that a contextual and holistic understanding of what I call the three Ts (temporality, transnationalism, and traces of memory) as interconnected and not separate elements, are essential in the processes of Condé and Danticat, and the presence of Antillean identity they depict. As a result, an act of social justice is forged through literary critical analysis to represent and re-inscribe Caribbean cultural identity onto the global map.
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VANNUCCHI, FABIO S., AUREA R. VASCONCELLOS, and ROBERTO LUZZI. "THERMO-STATISTICAL THEORY OF KINETIC AND RELAXATION PROCESSES." International Journal of Modern Physics B 23, no. 27 (October 30, 2009): 5283–305. http://dx.doi.org/10.1142/s0217979209054284.
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We describe, in a short overview, the construction of a Nonequilibrium Statistical Mechanics Ensemble Formalism, providing a thermo-statistical theory of kinetic and relaxation processes. Such construction has been approached along the recently past 20th century by a pleiad of distinguished scientists, a work that can be subsumed in a large systematization in the form of a physically sound, general and useful, theoretical framework. We briefly comment on the main questions associated to that construction. Among them are the relevant ones of choice of the basic variables, and of historicity and irreversibility. The derivation of a nonequilibrium grand-canonical statistical operator and a brief description of the all-important accompanying Nonlinear Quantum Kinetic Theory of relaxation processes are presented. The aspect of validation of the theory (comparison of theory and experiment) is reviewed in compact form, and its use is illustrated in a study of a nonequilibrium system of quantum oscillators embedded in a thermal bath and under the action of an external force, showing how a far-reaching generalization of Mori–Langevin equations arises.
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Ervitaputri, Yana. "ARKAISME SPIRITUAL DALAM TRADISI LISAN BUDAYA CAHYANA." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 2 (October 2, 2016): 188–203. http://dx.doi.org/10.24090/ibda.v14i2.670.
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This paper contains a study of oral tradition or folklore and context with the Islamization of Java, Central part of the period of the eleventh century to the fifteenth century in former Perdikan Cahyana which is geographically located in District Karangmoncol (13 villages) and the District of Rembang (8 Village) in Purbalingga Province Central Java. Philosophically this paper tried reassembling the historicity of archaism oral tradition is very important in establishing the meaning interpretation thus making present as values (spirit). The discussion in the socio-cultural studies methodically parsed based on the spatial chronology of the historical and narrative.The viewpoint of reviews using the analytical tools of philosophy, hermeneutics, sosioantropologis and geohistoris. A verification study using literary techniques either in the form of collection of published sources and interviews with sources and the practice of direct experience through observations.
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Huang, Ling, Hong Wei Xiao, and Jian Feng Xu. "Urban Cultural Route: New Idea for Urban Community Renewal - Case Study on Yuzhong District in Chongqing." Applied Mechanics and Materials 71-78 (July 2011): 1749–55. http://dx.doi.org/10.4028/www.scientific.net/amm.71-78.1749.
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Under the rapid development of urban modernization, old residential communities in big cities are facing the trends of disintegration of social relationships and crisis of community culture. By introducing the concept of " Cultural Route " which is a new type of world historical heritage in recent years, taking its implication of " cross-regional, historicity, culture, dynamic and linear " as use for reference, and applying it to research of old residential communities renewal which full with spatial characteristics of "island" and "marginalized", this paper attempts to make use of concept “Cultural Route" to find local historical cultural resources in Yuzhong district, city center of Chongqing, and to form the “City Cultural Route" with properties of local life and urban tourism. The paper uses the way of case study, site survey, data analysis and finally concludes a new method to revive existing old communities in Chongqing.
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Bryanik, N. V. "COMPARATIVE ANALYSIS OF THE PRINCIPLE OF EVOLUTION OF CLASSICAL AND NON-CLASSICAL SCIENCE." Intelligence. Innovations. Investment, no. 4 (2021): 10–17. http://dx.doi.org/10.25198/2077-7175-2021-4-10.
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The relevance of the study of the mechanism of evolution is determined by the fact that the understanding of scientific laws is changing in modern science. From the microworld to the megaworld, the historical nature of the processes occurring in them is recognized, which should be reflected in the interpretation of laws. The author sets out to reveal the prerequisites of the idea of self-organization, which is a distinctive feature of evolutionary processes in the synergetic picture of the world of post-non-classical science. The idea of self-organization grows out of the concepts of evolution developed in the classical and non-classical periods of the development of modern science. The article is devoted to a comparative analysis of the concepts of the evolution of these periods. The dominant approach in the modern philosophy of science is the history of science, so the author is guided by the methodology of historical and scientific research, when comparative analysis is implemented through finding out the similarities and differences of the stages of interest. The article substantiates the thesis that at this stage the concept of evolutionism is based on the recognition of the time parameter either in the form of an infinite sequence of events embodied in the present («external time»), or in the form of the principle of historicity («internal time»). The classical concept of evolution was a hypothesis. In non-classical science, the concept of evolution receives a scientific — empirical and theoretical — justification. To specify the principle of evolution in this period, the material from astrophysics, biology and historical science is given. The novelty of the obtained results is connected with the recognition of the hypothetical nature of the idea of evolution in the non-major non-rationalist branch of descriptive natural science of classical stage, the acquisition of scientific justification by it (the idea of evolution) at the non-classical stage, as well as with the transition from the concept of «external» to «internal» time. «Internal» time is the essence of the new concept of historicism, where evolution is interpreted as self-organization. A new concept of evolution and a new type of scientific laws set the prospect for further research. Key words: the concept of evolution, classical / non-classical science, time, the principle of historicism, V. I. Vernadsky, M. Foucault, sciences of inorganic / organic nature, historical science.
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Vasconcelos Barboza, Rafael de, and Rodrigo Borba. "Linguistic landscapes as pornoheterotopias." Linguistic Landscape. An international journal 4, no. 3 (November 26, 2018): 257–77. http://dx.doi.org/10.1075/ll.18005.vas.
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Abstract Drawing on multimodal analysis of graffiti in male public restrooms at the Faculdade de Letras of the Universidade Federal do Rio de Janeiro, this paper investigates how notions of place and gendered/sexualized subjects are discursively (re)constructed in interactions with the materiality and historicity of the public realm. The analysis focuses on the indexicalities of public signage and the ways they (in)form understandings of and access to certain spaces. By investigating the fragmented history of entextualizations of these toilet graffiti as well as the indexicalities of their lexical, graphic, and co(n)textual aspects, we argue that places can be queered since they are semiotically constructed and discursively performed. The paper illustrates how static assumptions about place, gender, and sexuality can be disrupted and ressignified which highlights the pornoheterotopic character of these public restrooms in which semiotic processes that (de)regulate gender and sexual dissidence are emplaced.
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Ikeda, Asato. "Curating A Third Gender: Beautiful Youths in Japanese Prints." TSQ: Transgender Studies Quarterly 5, no. 4 (November 1, 2018): 638–47. http://dx.doi.org/10.1215/23289252-7090101.
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Abstract Should we discuss practices around sex and sexuality in early modern Japan as a distinct, foreign phenomenon entirely unique to the period and culture, or can we somehow draw a genealogy and create a trans-historical narrative that ends with today's LGBTQ+ culture? These questions were central to the process of organizing the exhibition A Third Gender: Beautiful Youths in Japanese Prints at the Royal Ontario Museum (ROM) in Toronto in 2016. The exhibition focused on visual representations of male youths, called wakashu in Japanese, who were the object of sexual desire for both women and adult men in Edo-era Japan. Presented in the form of an exhibition, the project necessitated engaging the past with the present and the general public with scholarship. In this short reflection essay, the author and curator explains how the Third Gender project approached the question of Edo-era Japan's trans-historicity.
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Hanegraaff, Wouter J. "Empirical method in the study of esotericism1." Method & Theory in the Study of Religion 7, no. 2 (1995): 99–129. http://dx.doi.org/10.1163/157006895x00342.
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AbstractThe debate initiated by Segal's "defense of reductionism" has produced a polarization between the theoretical positions of reductionism and religionism, suggesting that no alternative exists. This is unfortunate, for empirical research is neither reductionist nor religionist. The article discusses this neglected empirical option. Empirical research must be based on methodological agnosticism with regard to religious and philosophical "first principles", and must fully recognize the historicity of religious phenomena. This empirical perspective is applied to the newly emerging academic field of esotericism. Antoine Faivre's definition of esotericism as a historically recognizable "form of thought" leads to a discussion of the empirical status of the history of (religious) ideas, especially in the tradition of Arthur O. Lovejoy. This is followed by a discussion of the implications of empirical method for the diachronic and the synchronic study of esotericism. It is argued that the latter pursuit entails a fundamental questioning of conventional distinctions, particularly between "gnosticism" and "mysticism".
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Paipais, Vassilios. "“Already/Not Yet”." Philosophy & Social Criticism 44, no. 9 (April 17, 2018): 1015–38. http://dx.doi.org/10.1177/0191453718769455.
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This paper interrogates some prominent post-Marxist engagements with St Paul’s messianism by reading them in the theological context of the anti-historicist revival of Pauline eschatology in the twentieth century. In both readings, the means through which the critique of historicism is delivered is the revival of the eschatological core of Paul’s proclamation. Paul is read as inaugurating a “new world” of freedom, love and redemptive hope as opposed to the “old world” of oppression, sorrow, death and despair. And yet, it is exactly in such an apocalyptic reading of Pauline eschatology that both philosophical and theological critiques of historicism, despite protestations to the contrary, remain prisoners to the aporias of a historicist temporality. The symptom of the philosophers’ residual parasitism on historicism is expressed as antinomian negativism, while in the case of the theologians it can take the form of a self-assured Church triumphalism.
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Biddle, Mark E. "Christian interpretation of Esther before the Reformation." Review & Expositor 118, no. 2 (May 2021): 149–60. http://dx.doi.org/10.1177/00346373211024130.
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This contribution to Review & Expositor’ s issue on “Esther as Christian Scripture” surveys Esther scholarship before the Reformation with a view to identifying trends and with particular interest in the degree of any continuity that may bridge the Reformation as a point of demarcation. Contrary to what might be expected, this brief survey of the history of Christian Esther interpretation before the Reformation demonstrates that many of the issues confronting contemporary Esther scholarship surfaced in some form prior to the rise of modern critical scholarship (historicity, genre, gender relations, theological significance, etc.). A focus on the hebraica veritas after Jerome influenced Christian interpretation of the book down the path of allegory. Apparently pioneered by Aphrahat, Rhabanus Maurus gave the allegorical reading of Esther a form that became virtually standard in the half-millennium prior to the Reformation. In it, the allegorical significance of Ahasuerus (Jesus), Vashti (Jewry), Esther (the Church, Mary), and a number of details remained constant. The following two features of Esther interpretation surveyed here stand out negatively: the entire absence of concern for the book’s violence and the perverse but persistent interpretation of a book celebrating the deliverance of Jews in a supersessionist, even anti-Semitic, fashion.
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Kurniasari, Ni Gusti Ayu Ketut, and Ahmad Toni. "Filosofi Hindu Narasi Banalisme Filosofi Hindu Dalam Konten Wonderland Indonesia 2 Karya Alffy Rev." Dharma Duta 20, no. 2 (December 12, 2022): 49–62. http://dx.doi.org/10.33363/dd.v20i2.874.
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This study raises the topic of Hindu pghilosophy contained in the Wonderland Indonesia 2 video by Alffy Rev. The method is narrative analysis with secondary text data in the form of videos on the youtube channel. The results show the: the prologue narration describes the historical symbol constructs the were excavated in the garuda mythology, the Majapahit symbol and depict the under or dark culture of the dragon and the light culture of the garuda. The content narration describes the relationship between the historicity of the mythological wolrd of garuda, Majapahit and national values combined with traditionl art of folk songs and supporting costume elements between various dimensions of banality. The element of banality constructed by the text produser describes a narrative about the integration and unification of the dimensions of nature, creation manajement and idependence after destruction in the trisula philosophy wich is integrated in Hindu culture and teachings. In the final naarative, it is described how the relationship between history and the younger generation of Indonesia is as a form of reconstruction of the values struggle and multiculturalism as a reading of the history of mythology, the history of Majapahit, the history of the independence of the Indonesian nation.
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Sihotang, Albert Parsaoran. "The Claim toward God: Socio-Ideological Approach on Job’s Claim in Job 24:1–12." Veritas: Jurnal Teologi dan Pelayanan 21, no. 2 (December 6, 2022): 99–115. http://dx.doi.org/10.36421/veritas.v21i2.568.
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The book of Job is one of the stories that excitingly describes the encounter of both the reality of life and the utopian faith’s tradition in the life of a pious and righteous person before God. The tension from the encounter between them is conveyed uniquely in the dialogue between Job, God, and his friends, using the form of confrontation and confirmation. Although the historicity of Job’s figure can be questioned, his characterizations that show a person’s religiosity represent the religiosity of the community. Job is present not only in the tension of confrontation and confirmation but also as a transformative solution between the fragile realities of life (vulnerability to suffering) and the utopian faith’s tradition that tends to hegemony the reality of life. Therefore, through a socio-ideological hermeneutical approach, this research tries to reread Job’s story specifically through chapters 24:1-12 which highlights Job’s claim. In this study, it appears that Job’s claim, which has been neglected due to the dominance of “one-sided” readings on the righteous and pious character of Job, has become a transformative solution as a realistic and authentic form of religiosity in the tension of encountering the realities of life and the traditions of faith.
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Zahran, Ma’ruf. "FORMULASI PENDIDIKAN ISLAM KONTRA TERORISME." Journal of Research and Thought on Islamic Education (JRTIE) 2, no. 1 (February 25, 2019): 61–76. http://dx.doi.org/10.24260/jrtie.v2i1.1230.
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The terrorist event that took place at the end of this year in the form of an attack on worshipers in one of the London mosques in June 2018 and attacks on police officers in France in early 2017 illustrated that terrorism is not always identical with certain religions, especially Islam. Islam and terror are not two things that have identical relationships, only they often trigger the birth of a social consensus that allows other parties to ride it. Therefore, there needs to be a solution to eliminate the stigma that Islam is a terrorist religion through an Islamic education approach. This paper describes the two formulations of Islamic education that can be used to counteract the ideologies of radicalism. First, Islamic education must express clearly the separation between Islam and terrorism by returning to the vision of Islam as the religion of rahmatan lil’alamin. Second, placing the prophetic-humanistic values and historicity of Islam as the basis of the Islamic education curriculum, and making mosques as centers of Islamic education both formally and culturally.
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Biebuyck, Benjamin. "»Hätte der Hund nicht, dann hätt’ er den Hasen ...«." Rhetorik 38, no. 1 (November 14, 2019): 120–36. http://dx.doi.org/10.1515/rhet-2019-0010.
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Abstract Günter Grass’s Mein Jahrhundert represents the 20th century as a series of hundred anecdotes, narrated from the perspective of in many cases unknown or (seemingly) unidentified witnesses. As such, it is often read as an example of fictional history writing within Grass’s encompassing framework of rediscovering the lives of those who underwent history rather than make it. The »sequential communal narration« (Lanser) adopted in this book was, however, criticized harshly by many readers as a patronizing form of postmodern – narrative – historiography. This article aims to show that the oral configuration of the narrative and the consistent use of a silent editor role, rhetorically directing the narrative and systematically linking the narrative with verifiable historical events and persons, does not reinforce the fictionality of writing history, but on the contrary underpins the double attempt to display not only the bias of historical witnessing, but also the historicity (and selectivity) of recording history. Grass’s bringing in the silent editor hence must be seen as an (hyperrealistic) attempt to stem the tide of negationism, revisionism and the manipulation of history telling.
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Moore, Donald, and Richard Roberts. "Listening for Silences." History in Africa 17 (January 1990): 319–25. http://dx.doi.org/10.2307/3171820.
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Talking with informants in the field lies at the methodological heart of Africanist history and anthropology. Historians and anthropologists rely on formal and informal interviews, surveys, questionnaires, and participant observation in order to generate data from Africans and to privilege an African perspective on society, culture, and change. Fieldwork serves both as a political statement empowering African voices and as a right of passage for Africanists.Vansina's (1965) careful methodological considerations for mining and interpreting the African voice in the form of oral traditions has helped give Africanist history its distinctive character. Collecting and using oral traditions has not been unproblematic, however. Considerable debate surrounds the historicity of oral traditions (for example, Wrigley 1971; Henige 1974; Prins 1979; Miller 1980; Webster 1982; Vansina 1985).In comparison, little attention has been paid to the interview as the encounter central to the production of knowledge. In hisOral Tradition, Vansina was concerned primarily with the chains of transmission of testimony and their possible distortions. Vansina recognized, but did not pursue, how the encounter between informant and researcher influenced the informant's testimony.
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OWENS, PATRICIA. "Method or madness? Sociolatry in international thought." Review of International Studies 41, no. 4 (July 10, 2015): 655–74. http://dx.doi.org/10.1017/s0260210515000182.
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AbstractInternational theory has a social problem. Twenty years after the so-called ‘social turn’, the historical origins of distinctly social forms of thought are not subject to scrutiny, let alone well understood. Indeed, the problem of the ahistorical social is an issue not only for predominant liberal, realist, and constructivist appropriations of social theory, but also the broad spectrum of critical and Marxist modes of theorising. In contrast to practicing sociolatry, the worship of things ‘socio’, this article addresses the historicity of the social as both a mode of thought – primarily in social theories and sociology – against the background of the emergence of the social realm as a concrete historical formation. It highlights problems with the social theoretic underpinnings of liberalism, social constructivism, and Marxism and advances an original claim for why the rise of the social was accompanied by attacks on things understood (often erroneously) as political. To fully understand these phenomena demands a closer examination of the more fundamental governance form the modern social realm was purported to replace, but which it scaled up and transformed.
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Biebuyck, Benjamin. "»Hätte der Hund nicht, dann hätt’ er den Hasen ...«." Rhetorik 38, no. 1 (November 14, 2019): 120–36. http://dx.doi.org/10.1515/rhetorik-2019-0010.
Full textAbstract:
Abstract Günter Grass’s Mein Jahrhundert represents the 20th century as a series of hundred anecdotes, narrated from the perspective of in many cases unknown or (seemingly) unidentified witnesses. As such, it is often read as an example of fictional history writing within Grass’s encompassing framework of rediscovering the lives of those who underwent history rather than make it. The »sequential communal narration« (Lanser) adopted in this book was, however, criticized harshly by many readers as a patronizing form of postmodern – narrative – historiography. This article aims to show that the oral configuration of the narrative and the consistent use of a silent editor role, rhetorically directing the narrative and systematically linking the narrative with verifiable historical events and persons, does not reinforce the fictionality of writing history, but on the contrary underpins the double attempt to display not only the bias of historical witnessing, but also the historicity (and selectivity) of recording history. Grass’s bringing in the silent editor hence must be seen as an (hyperrealistic) attempt to stem the tide of negationism, revisionism and the manipulation of history telling.
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Karfík, Filip. "Critique et appropriation." Studia Phaenomenologica 20 (2020): 223–38. http://dx.doi.org/10.5840/studphaen20202010.
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The paper deals with a series of writings on Plato and Platonism issued by Jan Patočka (1907–1977) in the immediate post-war period. In Eternity and Historicity (1947), he contrasts Platonism as metaphysics of being with Socratism as questioning the meaning of human existence, and criticizes modern forms of Platonism of ethical values interpreted as objectively valid norms. In lectures on Plato (1947–1948), he explains Plato’s theory of Forms in terms of Husserl’s theory of horizontal intentionality and Heidegger’s theory of ontological difference. Similarly, in Negative Platonism (1952) he interprets Plato’s theory of Forms in terms of a distinction he makes between between the eidetic contents (the intelligible Form) and the transcendental character (chōrismos) of the Platonic Idea. The latter is the necessary condition of the former but it does not constitute an intelligible object of its own. Patočka suggests retaining the Platonic notion of transcendence while dissociating it from the metaphysics of intelligible Forms. The paper puts these post-war writings on Plato and Platonism into the context of Patočka’s search for his own position as a phenomenologist.
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Koen, Raymond. "All Roads lead to Property: Pashukanis, Christie and the Theory of Restorative Justice." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 16, no. 3 (May 3, 2017): 187. http://dx.doi.org/10.17159/1727-3781/2013/v16i3a2364.
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Nils Christie is acknowledged generally as the theoretical founding father of restorative justice. Evgeny Pashukanis may be taken as the premier Marxist theoretician of law. This essay represents an endeavour to read Christie through the lens of Pashukanism, that is, to comprehend the theory of restorative justice developed by Christie in relation to the general theory of law formulated by Pashukanis. The early part of the essay is expository: firstly, it sets out in abbreviated form the fundamental tenets of Pashukanis's so-called commodity form theory of law, with some attention being given to the Pashukanist approach to criminal justice; and secondly, it explains the core elements of Christie's theory of restorative justice, including his critique of western criminal justice and his advocacy of a system of "conflicts as property" as the answer to the crisis of criminality which plagues the western world. The latter part of the essay is critical: it compares and contrasts Christie's proprietary theory of restorative justice with Pashukanis's commodity form theory of law. On the one hand, it is argued that there exists a remarkable theoretical concordance between Christie and Pashukanis in the sense that Christie's idea of criminal conflict as property constitutes a non-Marxist vindication of Pashukanis's analysis of the legal form. On the other hand, it is posited that because Pashukanis proceeds from a Marxist perspective and Christie does not, there remain crucial areas of difference between them, especially as regards the historicity of the legal form, the concept of legal subjectivity, and the role of the state. In the light of these differences the essay concludes with a Pashukanist critique of the Christie thesis, seeking to assess the prospects of restorative justice replacing criminal justice as the generalised mode of disposition of criminal conflicts.
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Pratama, Moch Sholeh. "Identity of the East End City Identity of the East End City of Java Island: Endhog-Endhogan Tradition in Banyuwangi in Commeration of the Birthdayof Prophet Muhammad SAW." Santhet: (Jurnal Sejarah, Pendidikan, dan Humaniora) 6, no. 1 (April 20, 2022): 100–106. http://dx.doi.org/10.36526/santhet.v6i1.1891.
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This study presents a study of city identity in the aspect of non-physical objects (religious social activities) in Banyuwangi, namely the endhog-endhogan tradition on the commemoration of the birthday of the Prophet Muhammad SAW. A tradition that is one of the (positive) identities of the City of Banyuwangi pioneered by KH Abdullah Faqih, the founder of the Cemoro Islamic Boarding School, Songgon. The endhog-endhogan tradition is a form of visualization of the birth of the Prophet Muhammad SAW, before the birth of the Prophet Muhammad SAW the Arabian peninsula was hit by famine, but after the Prophet Muhammad SAW was born flowering and fruiting plants. This research is written using historical research methods, the data obtained from the Pegon Community, a historical community in Banyuwangi, interviews with the family of KH. Abdullah Faqih Cemoro, and supporting literature in the form of scientific writings. In this paper, the profile and intellectual genealogy of KH. Abdullah Faqih Cemoro, the historicity and philosophy of the endhog-endhogan tradition, and how the endhog-endhogan tradition has become an identity for the people and the city of Banyuwangi. All of them are presented considering that the identity or image of the city is strongly related to the historical aspects that are "captured" and implemented by the city community.
Keywords: City Identity, Endhog-Endhogan Tradition, Banyuwangi City.
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Jeong, Yeonjae. "Conditions and Directions for the Modern Transformation of Liberal Arts Education (LAE) －Conceptual and Historical Approaches." Korean Association of General Education 16, no. 5 (October 31, 2022): 25–38. http://dx.doi.org/10.46392/kjge.2022.16.5.25.
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To search for sustainable general education, the principles and content aspects of general education need to be reestablished. The former is a matter of securing the identity of general education amid the rapid changes of the times, whereas the latter solves the issue of the inherent educational matter (i.e., what to teach) from a productive perspective. In addition, the historicity of general education should be fully exposed to explain these two tasks. Exposing the historicity of general education refers to finding a future-oriented form of general education by accurately tracing changes in its history rather than adopting the monumental attitude of trying to establish a prototype of general education and reproduce it.The goal of this study is to investigate the conditions and directions of the modern transformation of liberal arts education (LAE) by examining the changes in the general education content due to the internal factor of the differentiation of the academic landscape and the external factor of social changes. More specifically, this study will investigate the elements of the trivium and the quadrivium that can be applied to the current general education curriculum through conceptual and historical approaches to the traditional trivium and quadrivium curriculum of LAE.First, this study will show that LAE encourages free decision-making, realizes universal values and the meaning of emancipation, and realizes freedom while teaching and learning through the conceptual analysis of liberty and arts. This study will also embody the form of LEA, which is effective even in the process of academic differentiation, by emphasizing the importance of understanding arts from the perspective of competence and integrated principles that constitute the arts. Next, this study will demonstrate that the transition of LAE is the history of the creative tension of humanity and scientific character (Wissenschaftlichkeit)―that is, the history of development through mutual, rather than unilateral, stimulation―through a historical review of LAE.In conclusion, this study will present the spirit of the trivium and quadrivium that is effective in the modern context and the trivium and quadrivium curriculum from an integrated perspective. Naturally, for this attempt to have significance as an advanced attempt at the general education level, connections with the following two issues should be considered. One is the issue of how the traditional LAE can be reformed in the current undergraduate educational environment, and the other is the relationship of general education with competency-based education and major education. Considering these connections, this study will search for the possibility of sustainable general education at the content level.
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Byun, jungmin. "A Study on the Direction of the theme Performance of Baekje Cultural Festival." Korean Society of Culture and Convergence 44, no. 5 (May 31, 2022): 515–28. http://dx.doi.org/10.33645/cnc.2022.5.44.5.515.
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Among the main contents of the 68th Baekje Cultural Festival, we would like to study the development direction for the thematic performances that are being performed at the opening ceremony. In order to set the direction in which it can emerge as the killer content of the Baekje Cultural Festival, we analyzed the content for 4 years based on literary research, and analyzed the successful overseas performances to identify the success factors. This led to the conclusion that it was necessary to take the form of the performance, to secure space-time and space, to diversify the story, to expand the functions of the foundation, and to secure new technologies and budgets. The fact that the Baekje Cultural Festival deals with the culture and art of the time on the basis of historicity can serve as a strength as a historical and cultural festival, but on the contrary, it also has the disadvantage that the fun and story can be limited. It is also a time when participatory festivals and the participation and growth of local artists are needed through the improvement of the awareness of the most important local people.
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Iqbal, Imam. "LOGIKA KEILMUAN KALAM: Tinjauan Filsafat Ilmu." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 16, no. 2 (October 1, 2015): 187. http://dx.doi.org/10.14421/esensia.v16i2.997.
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Some contemporary scholars consider that the logical science of Kalam was patterned apologetic, and dogmatic. This kind of scientific logic makes the Science of Kalam less responsive to developments and changing times. This paper therefore intended to assist the reader in understanding to the assessment. it can be traced through a review of philosophy of science, especially the distinction context of discovery and the context of justification a science. At Science of Kalam, the context of the invention relates to the formulation of science of Kalam based on al-Qur’an and as-Sunnah and residues historicity attached to it. This context shows this pattern of subjective knowledge that actually assessed objectively by the Muslim majority. While the context of justification Kalam can be observed in denial and rejection of the belief that different Mutakallimun using dialectic (al-manhaj al-jadalî; jadaliyyah)and strengthened by evidence demonstrative rational method (al-manhaj al- bahtsî;bahtsiyyah). There are two forms of demonstrative methods commonly used by Mutakallimun, namely analogy and syllogism. The linkage of two kinds of basically a form of scientific logic of Kalam with a pattern on top.
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Al-Ayyubi, M. Zia. "ETIKA BERMEDIA SOSIAL DALAM MENYIKAPI PEMBERITAAN BOHONG (HOAX) PERSPEKTIF HADIS." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 2 (October 13, 2019): 148. http://dx.doi.org/10.14421/qh.2018.1902-02.
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This paper will discusses about the troubling phenomenathat occur in cyberspace, precisely on social media. The negative contents are found, both attacking groups, and individuals.The attack usually uses content in the form of provocation, slander, hate speech, hoaxes, appealing opinions that lead to defamation, etc. The problem above, if we examine its historicity in Islamic history, it turns out that this phenomena has been happening since the early days of Islam. Precisely, one of the prophet's wives, Siti Aisyah, who was accused of committing adultery with one of the war soldiers. Then the incident became the cause of the revelation bara’ah’s letter. Back then, the kind of news mentioned above was disseminated by transmission media. In the present, it is disseminated with social media which is even faster in its flow of transmission. So the term viral appears. The offer submitted in this paper is the attitude and ethics of every netizens in social media with a hadith approach. So that it can be finally in accordance with the with the portion and proportion in utilizing a social media. Keyword: Hermeneutics Hadis, Etics, Social Media, Hoax.
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Umam, Miftahul, Muhammad Arman Al Jufri, and Inayah Rohmaniyah. "The Discourse on Sexuality in Islamic Bioethics Perspective Ingrid Mattson." JURNAL INDO-ISLAMIKA 12, no. 2 (January 4, 2023): 129–226. http://dx.doi.org/10.15408/jii.v12i2.28756.
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Recently, the issue of sexuality in Islamic bioethics has often led to discrimination on gender issues, especially against women. The model for reading religious texts influenced by patriarchal culture and the massive development of health technology are allegedly the two reasons for this problem. This article examines sexuality in the discourse of Islamic bioethics developed by Ingrid Mattson. This article is included in qualitative research with the type of literature study. The discourse on sexuality in Islamic bioethics developed by Ingrid Mattson is a material object in this research. At the same time, the formal object of this research is discourse theory. The three points described in this study include; what is the form of discourse reading religious texts about sexuality in Islamic bioethics from the perspective of Ingrid Mattson, what are the background factors, and what are the implications. As a result, Ingrid Mattson's reading of religious texts must present the historicity of each verse and consider a gender balance. The factor that causes this discourse to exist is discrimination, verses that defend women in sexuality. This discourse's implications can unravel the discrimination problem that often befalls women and children.
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Shah, Syed Alam. "HEIDEGGER’S READINGS OF KANT: APPROPRIATION OF TIME AND SPACE THROUGH UNDERSTANDING THE HISTORICITY OF DA-SEIN AS BEING-IN-THE-WORLD." Journal of Social Sciences and Humanities 54, no. 2 (December 31, 2015): 81–90. http://dx.doi.org/10.46568/jssh.v54i2.121.
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Heidegger’s reading of Kant is deciphered to have illuminated his own project concerning the basic question of Ontology, Time, Space and History [Temporality, Spatiality and Historicity] embodying the novel description of Human reality in terms of Mit-Dasein and Mit-welt [Subjectivity with the public face]. Kant’s Critique of Pure Reason led Heidegger develop his own project of Existential Phenomenology contrary to Husserilian Phenomenology. We will discuss the Kantian Heidegger following the two main issues: one, Heidegger appreciates Kant on his identifying and exploring the difference of ontic/ontological. Two, Kant prioritizes time over space. Heidegger would explore the subject of ontic/ontological difference in the sense that ontic knowledge is the knowledge of particular beings, whereas ontological knowledge is described as the a priori condition inferring the ontic knowledge. In this sense ontological knowledge pertains to question of being rather than beings. This is how Heidegger’s Kant interpretation would differ from the Neo-Kantianism of Marburg School which argued that Critique of Pure Reason is a work of epistemology. In contrast to this position, Heidegger held that Critique is a unique work of transcendental philosophy; it is theory of ontological knowledge but not ontic knowledge. Ontic knowledge of beings must conform to Being of beings [ontological foundation]. Heidegger holds that this should be Kant’s “Copernican Revolution”. However, Heidegger would appropriate the Kantian notion of time in the form of temporality of Dasein. Being manifests itself on beings through Being-there [Human reality] who purely understands Being. For Heidegger, temporality of Dasein is the foundation of ontological knowledge indeed.
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Wagner, Peter. "Towards a conceptual history of the present: Democracy, rights, and freedom in the recent Catalan conflict." Social Science Information 57, no. 4 (December 2018): 588–615. http://dx.doi.org/10.1177/0539018418818399.
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Reinhart Koselleck showed that the decades around 1800 witnessed a major transformation of political language. Around 1800, the horizon of expectations gained distance from the space of the experiences that human beings were making, and thus possibilities for the future opened up widely. In particular, the future would be the time during which ‘peoples’ would gain their capacity for self-determination, called popular sovereignty. This would occur in two particular versions that crystallized in the course of the 19th century, namely as ‘nations’ that would unify or liberate themselves from monarchical and/or imperial domination to form the polities proper to them, or as a ‘class’ that embodied the universal interest of humankind and would assert itself in a second revolution, following up on the French Revolution. Political concepts acquired during that period the meaning that they still had in the late 20th century, i.e. the time when Koselleck developed his approach to the history of concepts, but they may be challenged in the present time, and with them the entire self-understanding of modern polities. The recent Catalan conflict serves to better understand this challenge. ‘People’ and ‘nation’ are there used in ways that are reminiscent of this politico-conceptual tradition, but in a highly ambiguous way. On the one hand, they are employed in exactly their historical meaning: the Catalan people and nation are seen to be finally fulfilling their historical role of reaching political self-determination. On the other hand, these concepts are re-deployed to place them in the current context of existing democratic commitments and institutions as well as high interdependence between polities, all the while claiming that Catalan independence opens up a new normative horizon of democracy, rights, and freedom. This article will try to show that this undeclared ambiguity is characteristic of our current situation in general. This is a situation in which the historically created political concepts have sedimented in institutions, and thus appear to have ‘consolidated’ and moved beyond their historicity. At the same time, they remain impregnated with particular historical experiences that can be re-interpreted to be mobilized in political struggles of the present. To assess the validity and acceptability of any such re-interpretation requires explicit reflection about the persistence of historicity in political concepts.