Articoli di riviste: "Multitude"

1

Grim Feinberg, Joseph. "People, multitude, society". Kontradikce 1, n. 2 (2017): 207–15. http://dx.doi.org/10.46957/con.2017.2.11.

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Carré, Louis. "Populace, multitude, populus". Tumultes 40, n. 1 (2013): 89. http://dx.doi.org/10.3917/tumu.040.0089.

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Lotringer, Sylvère. "We, the Multitude". Social Text 23, n. 1 (2005): 1–13. http://dx.doi.org/10.1215/01642472-23-1_82-1.

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4

Kristen Whissel. "The Digital Multitude". Cinema Journal 49, n. 4 (2010): 90–110. http://dx.doi.org/10.1353/cj.2010.0005.

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McNeur, Catherine. "The “Swinish Multitude”". Journal of Urban History 37, n. 5 (8 agosto 2011): 639–60. http://dx.doi.org/10.1177/0096144211407561.

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Nadarajah, Saralees, e Samuel Kotz. "Multitude of bivariatetdistributions". Statistics 38, n. 6 (dicembre 2004): 527–39. http://dx.doi.org/10.1080/02331880412331319305.

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7

Abbas, Basel, e Ruanne Abou-Rahme. "The Archival Multitude". Journal of Visual Culture 12, n. 3 (dicembre 2013): 345–63. http://dx.doi.org/10.1177/1470412913502031.

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McDaniel, Ian K. "Multitude against Empire". Philosophy & Social Criticism 35, n. 7 (18 agosto 2009): 793–800. http://dx.doi.org/10.1177/0191453709106241.

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9

Amin, Samir. "Empire and Multitude". Monthly Review 57, n. 6 (1 novembre 2005): 1. http://dx.doi.org/10.14452/mr-057-06-2005-10_1.

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10

Virno, Paolo. "La multitude contemporaine". Multitudes 74, n. 1 (2019): 135. http://dx.doi.org/10.3917/mult.074.0135.

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11

Wadle, Douglas C. "The Problem of the Unity of the Representative Assembly in Hobbes’s Leviathan". Hobbes Studies 30, n. 2 (6 ottobre 2017): 178–201. http://dx.doi.org/10.1163/18750257-03002003.

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In Leviathan, Hobbes embraces three seemingly inconsistent claims: (1) the unity of a multitude is secured only by the unity of its representer, (2) assemblies can represent other multitudes, and (3) assemblies are, or are constituted by, multitudes. Together these claims require that a representative assembly, itself, be represented. If that representer is another assembly, it too will need a unifying representer, and so on. To stop a regress, we will need an already unified representer (i.e., one that is not an assembly). But a multitude can only speak or act through its representer, and an assembly is a multitude, so any representing done by the assembly is actually done by this already unified, regress-stopping representer. That is, if (1) and (3) are true, (2) cannot be. I will argue that this inconsistency is only apparent and that we can resolve it without rejecting any of these three claims (and so without imputing error to Hobbes). We do this by appealing to a representer-as-decision-procedure meeting certain criteria. Such a procedural representer breaks the transitivity of representation such that the assembly it represents (and unifies) can properly represent (and unify) some further multitude. I proceed in my defense of the procedural representer view by addressing a series of problems it faces, the solutions to which give us a progressively clearer picture of the criteria this representer must meet.

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12

Ahmed, Dilawer Jawhar, e Saman Nadir Hamad. "Vowels Changing Phenomenon in Al-Halabi’s Book “Umdatul Huffadh Fi Tafseer Asharafil Alfadh”". Journal of AlMaarif University College 34, n. 2 (13 giugno 2023): 61–71. http://dx.doi.org/10.51345/.v34i2.633.g353.

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Morphological thought appeared at Al-Halabi clearly and clearly in its origination of the singular in his book (Umdatul Huffadh Fi Tafseer Asharafil Alfadh), which deals with the vocabulary of this lexical book, noting in his analysis the different morphological formulas mentioned in the words and the connotations that distinguish one use from another, and from the buildings The morphology that he mentioned and detailed in it the buildings of the multitude of multitudes, mentioning the standard ones, and what are memorized and not measured by these multitudes, and here we single out in these pages a group of Al-Halabi’s morphological references to the buildings of the multitude of multitudes and the meanings and connotations given to these formulas in a paper entitled (The form of plurality According to Al – Halabi in the book Umdatul Huffadh Fi Tafseer Asharafil Alfadh).

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Sauer, Birgit. "Eine Multitude der Exzellenz?" FEMINA POLITICA – Zeitschrift für feministische Politikwissenschaft 23, n. 1 (14 aprile 2014): 155–56. http://dx.doi.org/10.3224/feminapolitica.v23i1.16035.

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14

Krasavin, Igor. "Heterarchy of the Multitude". Philosophical Literary Journal Logos 27, n. 3 (2017): 173–95. http://dx.doi.org/10.22394/0869-5377-2017-3-173-195.

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15

Virno, Paolo. "Multitude et principe d'individuation". Multitudes 7, n. 4 (2001): 103. http://dx.doi.org/10.3917/mult.007.0103.

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16

Querrien, Anne. "Femmes, Multitude et Propriété". Multitudes 12, n. 2 (2003): 135. http://dx.doi.org/10.3917/mult.012.0135.

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17

López Cuenca, Alberto. "Knowledge, Mind and Multitude". Glimpse 11 (2009): 49–52. http://dx.doi.org/10.5840/glimpse2009-1011-1210.

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18

Colin, Nicolas. "Pouvoirs de la multitude". Médium 52-53, n. 3 (2017): 159. http://dx.doi.org/10.3917/mediu.052.0159.

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19

Sciarrino, Emilio. "« Je suis une multitude »". Variations 2014, n. 22 (1 gennaio 2014): 79–89. http://dx.doi.org/10.3726/85617_79.

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20

Tretyak, A. R. "Class Project of Multitude". Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 4, n. 99 (12 dicembre 2020): 35–52. http://dx.doi.org/10.30570/2078-5089-2020-99-4-35-52.

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The concept “multitude”, popular in political philosophy, largely owes its entrance into the modern political vocabulary to the efforts of Antonio Negri, the Italian philosopher. His research from the 1980s and 1990s gave rise to a synthetic philosophical theory that views multitude as a key element in the political struggle of the left, thereby giving a theoretical impetus to a rebirth of the seemingly forgotten concepts of political philosophy. The article attempts to analyze the formation of the political logic of multitude and demonstrates how this phenomenon became part of the Marxist criticism of the modern society. The first part of the article traces how the idea of multitude as a positive element of politics grows out of the materialist interpretation of Baruch Spinoza. According to the author, Negri by interpreting Spinoza as a “savage ano maly” laid a theoretical foundation for the entire modern discourse of multitude. The conceptualization of the differences between the notions of potentia and potestas made it possible to distinguish between multitude and the people. The people can be seen as an element of potestas — political power that mediates relations between people by introducing the principle of transcendence in the form of representation and the figure of a sovereign. In contrast to the people, multitude with its collective power-potentia embodies a collective plan of immanence that resists representation i.e., a subject of constituent power that does not need representation. The second part of the article is devoted to the analysis of the class approach to multitude, which appears in the works of Negri co-authored with Michael Hardt, where the ontology of multitude is transformed into a political project based on the understanding of class as a political subject that opposes the global capitalist world order.

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21

Tampio, Nicholas. "Assemblages and the Multitude". European Journal of Political Theory 8, n. 3 (11 giugno 2009): 383–400. http://dx.doi.org/10.1177/1474885109103850.

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22

Nadarajah, Saralees, e Dipak K. Dey. "Multitude of multivariatet-distributions". Statistics 39, n. 2 (aprile 2005): 149–81. http://dx.doi.org/10.1080/02331880500031407.

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23

Žižek, Slavoj. "Multitude, Surplus, and Envy". Rethinking Marxism 19, n. 1 (gennaio 2007): 46–58. http://dx.doi.org/10.1080/08935690601054472.

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24

Lambert, James. "A multitude of “lishes”". English World-Wide 39, n. 1 (1 febbraio 2018): 1–33. http://dx.doi.org/10.1075/eww.00001.lam.

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Abstract The present paper deals with portmanteau terms based on the word English, the bulk of which form a varied and extensive nomenclature used to describe hybrids of the English language with other languages. A citation database of over 3,500 entries was created containing 510 separate terms dating from the early 20th century to mid-2016. These figures indicate a widespread interest in the ways in which English hybridises with other languages and becomes localised in various parts of the globe. The results also show a trend of continuing increase in the coining of such terms to be expected in an increasingly globalised world. However, to date there has been no exhaustive examination of names for English-language hybrids. The present paper examines these portmanteau terms with regard to semantics, etymology, history, frequency, and pronunciation, and presents an alphabetical table of the complete set of terms in the Appendix.

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25

Brown, Nicholas, e Imre Szeman. "WHAT IS THE MULTITUDE?" Cultural Studies 19, n. 3 (maggio 2005): 372–87. http://dx.doi.org/10.1080/09502380500146998.

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26

Astorga, Omar. "Hobbes's Concept of Multitude". Hobbes Studies 24, n. 1 (2011): 5–14. http://dx.doi.org/10.1163/187502511x563781.

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AbstractIn this brief article I expound some uses that Hobbes gave to the concept of multitude. Firstly, I explain the distinction between "people" and "multitude", the confusion of which was regarded in De Cive as a cause of sedition. The plural and disunited character of the multitude is highlighted, in comparison with the unity that constitutes the people. Secondly, I show that Hobbes, beyond the cited distinction, makes a relevant use in Leviathan of the principle of representation, in order to show the way in which multitude becomes State. Finally, I highlight the two-fold use given by the author to such concept: on the one hand, by attributing a theoretical role to it, which should allow thinking of the rational construction of the State; on the other, by showing the historical reality of multitude, turned into a source of madness and sedition.

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27

Mooseker, Mark. "A multitude of myosins". Current Biology 3, n. 4 (aprile 1993): 245–48. http://dx.doi.org/10.1016/0960-9822(93)90346-p.

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28

Kwek, Dorothy H. B. "Power and the Multitude". Political Theory 43, n. 2 (9 luglio 2014): 155–84. http://dx.doi.org/10.1177/0090591714537080.

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29

Harvey, Jeremy N. "A multitude of spins". Nature Chemistry 5, n. 8 (23 luglio 2013): 643–44. http://dx.doi.org/10.1038/nchem.1719.

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30

KRAMER, PETER D. "A Multitude of Sins". American Journal of Psychiatry 159, n. 12 (dicembre 2002): 2121–22. http://dx.doi.org/10.1176/appi.ajp.159.12.2121.

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31

Granick, Steve, e Michael Rubinstein. "A multitude of macromolecules". Nature Materials 3, n. 9 (settembre 2004): 586–87. http://dx.doi.org/10.1038/nmat1199.

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32

Godinez, Henry D. "A multitude of possibilities". Youth Theatre Journal 31, n. 2 (3 luglio 2017): 153. http://dx.doi.org/10.1080/08929092.2017.1375366.

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33

Eisenman, Stephen F. "The Real “Swinish Multitude”". Critical Inquiry 42, n. 2 (gennaio 2016): 339–73. http://dx.doi.org/10.1086/684357.

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34

Kozubowski, Tomasz J., e Saralees Nadarajah. "Multitude of Laplace distributions". Statistical Papers 51, n. 1 (11 marzo 2008): 127–48. http://dx.doi.org/10.1007/s00362-008-0127-2.

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35

Soares de Moura Costa Matos, Andityas. "La multitude qui vient". Princípios: Revista de Filosofia (UFRN) 30, n. 61 (3 luglio 2023): 141–68. http://dx.doi.org/10.21680/1983-2109.2023v30n61id30941.

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Le présent article part d’une proposition de Giorgio Agamben issue du livre La communauté qui vient, consistant à penser une communauté non appropriable, c’est-à-dire, une communauté pour des individus ontologiquement indéterminés et qui ne pouvant pas être appropriés par les appareils du pouvoir. En ce sens, nous essayons de montrer comment la formation sociale conçue par Agamben peut dialoguer avec l’idée de multitude de Michael Hardt et Antonio Negri. À cette fin, sont exposées les similitudes entre la communauté « qui vient » de Agamben et la multitude. En séquence, nous discutons le rôle individualisant de la loi et de la politique occidentale, comprises comme mécanismes hiérarchiques dont la fonction est précisément d’empêcher l’émergence de la multitude.

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36

Hurst, Samia. "Carte blanche. Singulière multitude". Revue Médicale Suisse 2, n. 62 (2006): 1084. http://dx.doi.org/10.53738/revmed.2006.2.62.1084_1.

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37

Ahmed, Dlawar Jawhar, e Ziad Abdullah Abdulsamad. "The Forms of Plurality According to Al-Halabi in The Book Omdat Al-Hifaz Fi Tafseer Ashraf Al-Al Fadh". Journal of AlMaarif University College 31, n. 2 (31 dicembre 2020): 9–33. http://dx.doi.org/10.51345/.v31i2.279.g166.

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Morphological thought appeared at Al-Halabi clearly and clearly in its origination of the singular in his book (Omdat al-Hifaz fi Tafseer Ashraf al-Al Fadh), which deals with the vocabulary of this lexical book, noting in his analysis the different morphological formulas mentioned in the words and the connotations that distinguish one use from another, and from the buildings The morphology that he mentioned and detailed in it the buildings of the multitude of multitudes, mentioning the standard ones, and what are memorized and not measured by these multitudes, and here we single out in these pages a group of Al-Halabi’s morphological references to the buildings of the multitude of multitudes and the meanings and connotations given to these formulas in a paper entitled (The form of plurality According to Al – Halabi in the book Omdat Al – Hifadh fi Tafsir Ashraf Al – Alfadh).

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38

Seo, Nam-young. "Development of the Iconography of Maitreya Preaching in Tuṣita Heaven and Pensive Image as Heavenly Multitude through the Northern Route". Korean Journal of Art History 317 (31 marzo 2023): 45–76. http://dx.doi.org/10.31065/kjah.317.202303.002.

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The iconography of Maitreya preaching in Tuṣita Heaven illustrates the contents of Foshuoguan Milepusa Shangsheng Doushuaitian jing(hereafter, Shangsheng jing) in which Maitreya, who was promised that he will attain Buddhahood after Sakyamuni’s nirvana, preaches in Tuṣita Heaven. It originated from Gandhara region that includes Kapisa and was introduced to Central Asia and China by the Northern Route. In the Kizil Caves, there are Maitreya images sitting cross-legged and preaching to the heavenly multitude. Compared to the examples found in the Gandhara region, the heavenly multitudes here are depicted with increased importance. Moreover, the multitudes seating cross-legged or with two feet drawn together in the art of Gandhara region became pensive bodhisattvas in the Kizil Caves, and those in the lower rows in the cave also seem to represent the pensive multitude mentioned in Shangsheng jing. As the iconography was introduced to China, the heavenly multitude who stood with attending bodhisattvas were reduced in size whereas images of Maitreya became more dominant. The fact that cross-legged Maitreya is usually attended by pensive bodhisattvas to form a triad shows that the Chinese perception of Shangsheng jing differed from that of Gandhara and Central Asia. The palaces of Tuṣita Heaven that resemble the wooden architectures of China show that the iconography has been Sinicized. There are many inscriptions on the pensive bodhisattvas of late Northern Wei that include the word ‘pensive image,’ suggesting that they were made to represent pensive heavenly multitude listening to the preaching of Maitreya in Tuṣita Heaven. Accordingly, it can be deduced that the images of pensive bodhisattva reflect not only Sakyamuni meditating when still Prince Siddhartha, but also pensive heavenly multitude in accordance with the iconography of Maitreya preaching in Tuṣita Heaven.

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39

Fajnwaks, Fabian. "Vers une multitude de sexes ?" Socio, n. 9 (20 dicembre 2017): 185–200. http://dx.doi.org/10.4000/socio.2961.

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40

Dardot, Pierre. "À propos de la multitude". Mouvements 38, n. 2 (2005): 143. http://dx.doi.org/10.3917/mouv.038.0143.

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41

Neyrat, Frédéric. "La République de la Multitude". Multitudes 13, n. 3 (2003): 183. http://dx.doi.org/10.3917/mult.013.0183.

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42

Brown, William. "Non-Cinema: Digital, Ethics, Multitude". Film-Philosophy 20, n. 1 (febbraio 2016): 104–30. http://dx.doi.org/10.3366/film.2016.0006.

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In this article I propose the concept of ‘non-cinema’. The term points to that which is excluded from cinema, and accordingly I seek to explore the various reasons for these exclusions, in particular the political/ideological ones, together with how these exclusions are manifested on an aesthetic level. Instead of André Bazin's founding question regarding what is cinema, therefore, this essay asks what cinema is not – and why. This question is of redoubled importance in an age of technological change: not only are nearly all films now not made using the traditional equipment of filmmaking (analogue cameras, linear editing systems, polyester film stock), but nor do they get exhibited in traditional theatrical venues (instead circulating on DVD and related formats, and online). On a related note, increasing numbers of filmmakers actively are moving away from feature filmmaking, e.g. into television. The essay focuses in particular on ‘non-cinematic’ works by Philippine director Khavn de la Cruz and American director Giuseppe Andrews. Formally, I argue that their films deliberately embrace that which is perceived as non-cinematic in order to put forward what Argentine philosopher Enrique Dussel might define as a ‘barbarian’ film-philosophical vision of the world, which is reminiscent of Antonio Negri's concept of multitude, and which also has an ethical dimension in that it proposes the inclusion of the overlooked and the dispossessed, and of the darkness that necessarily accompanies the light.

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Landi, Sandro. "Multitude, peuple, populisme chez Machiavel". La Pensée N° 406, n. 2 (22 luglio 2021): 12–26. http://dx.doi.org/10.3917/lp.406.0012.

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44

Benini, Leonardo. "The duality of a multitude". Nature Physics 17, n. 10 (ottobre 2021): 1073. http://dx.doi.org/10.1038/s41567-021-01389-8.

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45

Lorey, Isabell. "Constituent power of the multitude". Journal of International Political Theory 15, n. 1 (4 novembre 2018): 119–33. http://dx.doi.org/10.1177/1755088218808308.

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How might we understand a constituent power that is thought not as constitutively juridical but nevertheless as a political power, one that issues from the heterogeneous multitude and develops its collective potentia not by its number but rather in its polyvocality? Such an alternative conception would need to leave gendered connotations, the idea of a masculinist bourgeois subject, and questions of belonging behind. It would need to issue radically from the mutual connectedness of singularities and, against the backdrop of queer-feminist and postcolonial considerations, place the necessity of care and reproduction at its center. Initial prompts for thinking a constituent power that is not constitutively juridical can be found in the work of Antonio Negri. The article further develops Negri’s approach and connects it with the municipalist movements in Spain as examples of new forms of constituent and constituted power.

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46

Querrien, Anne. "Devenir-femme, communauté et multitude". Chimères 47, n. 1 (2002): 73–87. http://dx.doi.org/10.3406/chime.2002.2452.

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47

Harris, Joshua Lee. "Transcendental Multitude in Thomas Aquinas". Proceedings of the American Catholic Philosophical Association 89 (2015): 109–18. http://dx.doi.org/10.5840/acpaproc20171558.

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48

Germing, Ulrich, e Norbert Gattermann. "Mastering the multitude of monocytoses". Haematologica 104, n. 10 (30 settembre 2019): 1912–14. http://dx.doi.org/10.3324/haematol.2019.227546.

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49

Swami, Meera. "Multitude effects of MCM4 mutation". Nature Medicine 18, n. 4 (aprile 2012): 506. http://dx.doi.org/10.1038/nm.2740.

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Allen, Nicole E., Deborah I. Bybee e Cris M. Sullivan. "Battered Women’s Multitude of Needs". Violence Against Women 10, n. 9 (settembre 2004): 1015–35. http://dx.doi.org/10.1177/1077801204267658.

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Articoli di riviste sul tema "Multitude"

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