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Autore: Grafiati

Pubblicato: 25 luglio 2024

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1

Dunlap, George W., Samuel T. King, Sukru Cinar, Murtaza A. Basrai e Peter M. Chen. "ReVirt". ACM SIGOPS Operating Systems Review 36, SI (31 dicembre 2002): 211–24. http://dx.doi.org/10.1145/844128.844148.

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2

Ibrahim, Zakyi. "To Revolt or Not to Revolt". American Journal of Islam and Society 28, n. 1 (1 gennaio 2011): i—viii. http://dx.doi.org/10.35632/ajis.v28i1.1267.

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Although—with a long way to go—the eighteen-day demonstrations inEgypt from January 25, 2011 to February 11, 2011, which toppled PresidentHosni Mubarak will ultimately go down in history as one of the great revolutions.This event stands alongside the French Revolution (1789–1799)and the Russian Revolutions (1917–1918). Almost everybody will agreethat it was not a religiously motivated one, even though it was executedthrough an unprecedented cooperation between different religious groupsand affiliations. In fact, this revolution was inspired by social, political, andeconomic concerns.However, with the majority of the Egyptians being Muslim (perhaps,because of that), and despite being un-Islamic itself, the Mubarak regimecouldn’t resist both unleashing Islamic propaganda and appealing to Islamicsensibilities of the demonstrators in its effort to foil the demonstrations.Could or should these demonstrations have been thwarted by justifiableIslamic injunctions?This came through the Grand Mufti (the formal, highest Muslim authority)of Egypt, Dr. Ali Jum`ah, who made several pronouncements todiscourage Muslim youth and their families from continuing to participatein the demonstrations. This brings forward some important questions: arepeaceful demonstrations to remove a “despotic” leader and a “corrupt”government allowed (even if riddled with potential chaos)? Or shouldMuslims allow themselves to be ruled in perpetual tyranny and oppressionin order to foster a lack of obvious chaos (not peace; as a tyrannical rulecannot be peaceful to the people themselves in the first place)? This editorial ...

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3

Theresa Papanikolas. "Cerebral Revolt:". Journal of Modern Periodical Studies 4, n. 2 (2014): 226. http://dx.doi.org/10.5325/jmodeperistud.4.2.0226.

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4

Vardi, Dov, e Natan Shaham. "Reviat Rosendorf". World Literature Today 63, n. 1 (1989): 160. http://dx.doi.org/10.2307/40145277.

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5

Tapp, Renee. "Renters' revolt". City 23, n. 1 (2 gennaio 2019): 123–27. http://dx.doi.org/10.1080/13604813.2019.1574418.

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6

Tuğal, Cihan. "Elusive revolt". Thesis Eleven 130, n. 1 (30 settembre 2015): 74–95. http://dx.doi.org/10.1177/0725513615602183.

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7

Hoffman, Matthew. "Readers’ revolt". Index on Censorship 20, n. 4-5 (aprile 1991): 7. http://dx.doi.org/10.1080/03064229108535080.

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8

Green, David Allen. "Copyright Revolt". Index on Censorship 39, n. 1 (marzo 2010): 143–48. http://dx.doi.org/10.1177/0306422010362191.

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9

Bennett, G. C. J. "Carers' revolt?" BMJ 296, n. 6615 (9 gennaio 1988): 130. http://dx.doi.org/10.1136/bmj.296.6615.130.

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10

Anderson, Edward A., e Benjamin G. Davis. "Ermine Revolt". ACS Central Science 4, n. 7 (25 luglio 2018): 781–82. http://dx.doi.org/10.1021/acscentsci.8b00440.

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11

Manning, C. E., S. S. Burt, T. A. Randall, D. J. Beaumont, Martin G. Wirtz, Philip C. Davies e Gordon Rawlins. "Associate revolt". Manufacturing Engineer 71, n. 1 (1992): 6. http://dx.doi.org/10.1049/me:19920003.

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12

Dunlop, Julie. "Buffalo Revolt". Appalachian Heritage 39, n. 2 (2011): 59. http://dx.doi.org/10.1353/aph.2011.0050.

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13

Müller, Markus, e Phillip Rudolf von Rohr. "Revent program". Journal of Aerosol Science 27 (settembre 1996): S461—S462. http://dx.doi.org/10.1016/0021-8502(96)00303-5.

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14

Vihari, Jonnalagadda, Neerukonda Sriteja, Samir Sahu, Chandan Das, Aswini Kumar Sahoo, Brijeshraj Swain, Mallipeddi Vivek Vardhan, Lohitha Bhavani Jasthi, Manasa Elika e Roja Thammineni. "Revert diabetes". Medicine India 2 (21 gennaio 2023): 5. http://dx.doi.org/10.25259/medindia_7_2022.

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15

Phillips, Elizabeth M. "Revolt. She Said. Revolt Again by Alice Birch". Theatre Journal 68, n. 4 (2016): 670–72. http://dx.doi.org/10.1353/tj.2016.0122.

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16

Hansen, Sarah K. "Pedagogies of Revolt, Politics of the Self". Journal of French and Francophone Philosophy 22, n. 2 (16 dicembre 2014): 56–61. http://dx.doi.org/10.5195/jffp.2014.654.

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Abstract (sommario):

In "New Forms of Revolt," Julia Kristeva maintains that intimate revolt is a necessary, if imperiled, mode of contemporary resistance. This essay reflects on the pedagogical dimensions of intimate revolt and its fate in university contexts, especially in the United States. I argue that a Kristevan pedagogical revolt involves upheavals of thought supported by loving listening relationships.

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17

SHADMEHR, MEHDI, e DAN BERNHARDT. "Collective Action with Uncertain Payoffs: Coordination, Public Signals, and Punishment Dilemmas". American Political Science Review 105, n. 4 (novembre 2011): 829–51. http://dx.doi.org/10.1017/s0003055411000359.

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How can one analyze collective action in protests or revolutions when individuals are uncertain about the relative payoffs of the status quo and revolution? We model a “calculus of protest” of individuals who must either submit to the status quo or support revolt based only on personal information about their payoffs. In deciding whether to revolt, the citizen must infer both the benefit of successful revolution and the likely actions of other citizens. We characterize conditions under which payoff uncertainty overturns conventional wisdom: (a) when a citizen is too willing to revolt, he reduces the incentives of others to revolt; (b) less accurate information about the value of revolution can make revolt more likely; (c) public signals from other citizens can reduce the likelihood of revolt; (d) harsher punishment can increase the incidence of punishment; and (e) the incidence of protest can be positively correlated with that of repression.

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18

Shuster, Amy L. "The Problem of the Partheniae in Aristotle’s Political Thought". Polis: The Journal for Ancient Greek Political Thought 28, n. 2 (2011): 279–308. http://dx.doi.org/10.1163/20512996-90000189.

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This article examines Aristotle’s discussion of the Spartan revolt of the Partheniae in Politics V.7. Aristotle appears to use the Partheniae as examples of two sources of instability within so-called aristocracies, but the analysis of this case raises delicate interpretive issues. Sections I–III draw upon surviving accounts of the Parthenian revolt from Antiochus, Ephorus and Myron of Priene in order to illuminate the significance of this example for Aristotle’s ethical and political thought. Section IV reconstructs the state of the Spartan constitution around the time of the revolt in order to understand what Aristotle might have thought about what precipitated the revolt. This article argues that generational politics is at stake in the revolt, and Section V locates the revolt’s politics within its broader historical and cultural context. In the end, this article finds that Aristotle may have intended to leave the interpretation of this example ambiguous due to his own unresolved views towards the politics at stake in this revolt.

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19

Loeb, Paul S. "The Priestly Slave Revolt in Morality". Nietzsche-Studien 47, n. 1 (1 novembre 2018): 100–139. http://dx.doi.org/10.1515/nietzstu-2018-0005.

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Abstract In this essay I evaluate a new and influential interpretation of Nietzsche’s idea of the slave revolt in morality. This interpretation was first proposed by Bernard Reginster and has since been extended by R. Lanier Anderson and Avery Snelson. Citing textual evidence from Beyond Good and Evil and On the Genealogy of Morality, these scholars have argued for the counterintuitive view that nobles, not slaves, instigated the slave revolt in morality. This is because Nietzsche says that nobles create new values, introduces priests as nobles, and claims that priests began the slave revolt. However, against this new approach I argue that these scholars neglect important evidence from these same texts in which Nietzsche claims that the psychologically slavish can also create values, assumes that politically subordinated nobles can lose their psychological nobility, and asserts that the slave revolt was instigated by psychologically slavish priests. I also argue that these scholars ignore Nietzsche’s related claims that the priestly peasant Luther renewed the Jewish slave revolt against re-ascendant Roman nobles and that the plebeian philosopher Socrates led a slave revolt in morality against the Athenian nobles. Thus, it turns out that none of the leaders of the slave revolt were noble and that one of them was not even priestly. I conclude with a defense of the traditional and straightforward view that Nietzsche always conceived of the slave revolt in morality as an act of revenge by oppressed people who are politically and psychologically ignoble.

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20

Walker, Michelle Boulous. "Writing: The Question as Revolt in Kristeva and Boochani". Humanities 11, n. 4 (24 giugno 2022): 78. http://dx.doi.org/10.3390/h11040078.

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Writing offers a privileged access to the culture of revolt, a kind of radical questioning that has the potential to unsettle illegitimate forms of authority and sense. Writing bequeaths a future and a society capable of creative thought, and this is all important in societies where questioning and critical thought is increasingly under threat. This work explores the importance of writing in relation to questioning and revolt in two markedly different contexts: in Julia Kristeva’s celebration of the European tradition of revolt and dissent, and in Behrouz Boochani’s literary revolt against the illegitimate incarceration of refugees in Manus Prison. If Kristeva is correct and European culture is, in part, a culture of the question and of revolt, then what does this mean for the non-European world? Boochani’s writing offers a powerful contemporary response to this question, a response that positions the suffering body as a locus of protest and resistance.

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21

Meadwell, Hudson. "Peasant Autonomy, Peasant Solidarity and Peasant Revolts". British Journal of Political Science 18, n. 1 (gennaio 1988): 133–40. http://dx.doi.org/10.1017/s0007123400004981.

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I have argued two points. Firstly, Skocpol has confused peasant autonomy and peasantstate alliances. The relationship between autonomy and revolt is spurious. Secondly, peasant solidarity is neither a necessary nor a sufficient cause of peasant revolt. It is not necessary because revolt concentrated in a specific niche in a peasant community cannot be attributed to peasant solidarity. Nor is solidarity sufficient, because it has effects only in communities with relatively high skill levels. When solidarity does have independent social effects, it is as a community norm and tends to be associated with a sort of revolt that is not intended to change the lord—peasant relationship.

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22

Mayer, So, e Selina Robertson. "Revolt, She Said". Film Studies 22, n. 1 (1 maggio 2020): 76–97. http://dx.doi.org/10.7227/fs.22.0006.

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During summer 2018, Club Des Femmes (CDF), in collaboration with the Independent Cinema Office funded by the British Film Institute (BFI), curated a UK-wide touring season of films considering the aftermath of May 1968. ‘Revolt, She Said: Women and Film after ’68’ comprised nine feature films and eight accompanying shorts, exploring the legacy of 1968 on contemporary feminisms, art and activism transnationally. In this article, two members of CDF unpack the queer feminist ethics and affects of the tour, through the voices of multiple participants, and framed conceptually by Sara Ahmed’s ‘willful feminist’ and Donna Haraway’s ‘staying with the trouble’.

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23

Cahoone, Lawrence. "The Pluralist Revolt". Philosophy Today 65, n. 3 (2021): 747–65. http://dx.doi.org/10.5840/philtoday2021524417.

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Post–World War Two philosophy in America has been divided into the mainstream of analytic philosophy and a family of nonanalytic schools of thought, for example, continental philosophy and American pragmatism. The current balance of power among these perspectives reflects an event that occurred forty years ago: the “Pluralist Revolt” at the 1979 APA Eastern Division Meetings. What follows is a progress report on the Revolt’s hopes. The tale has something to do with the recent history of philosophy, Richard Rorty, truth, and with the New York Christmas of 1979. It also has to do with recent politics. For while, as the Pluralists hoped, nonanalytic philosophy is today more prominent, and mainstream analytic philosophy more pluralist, than in the 1970s, political trends of recent decades have differently affected analytic and nonanalytic philosophers. The result may be a new version of what C. P. Snow called “The Two Cultures.”

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24

Mastboom, Joyce M., e Martin van Gelderen. "The Dutch Revolt." Sixteenth Century Journal 25, n. 1 (1994): 255. http://dx.doi.org/10.2307/2542618.

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Mastboom, Joyce M., e Martin van Gelderen. "The Dutch Revolt." Sixteenth Century Journal 25, n. 2 (1994): 437. http://dx.doi.org/10.2307/2542914.

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26

Canavan, Tony, Conor Kostick e Joost Augusteijn. "Motives for Revolt". Books Ireland, n. 203 (1997): 95. http://dx.doi.org/10.2307/20631680.

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27

Morgan, Carrie Blake. "“Sairy Spencer’s Revolt”". Legacy: A Journal of American Women Writers 38, n. 1-2 (2021): 151–54. http://dx.doi.org/10.1353/leg.2021.0007.

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28

Schwartz, George, e Michael Pertschuk. "Revolt against Regulation". Journal of Marketing 49, n. 1 (1985): 165. http://dx.doi.org/10.2307/1251189.

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29

Kuttab, Jonathan. "The Children's Revolt". Journal of Palestine Studies 17, n. 4 (1988): 26–35. http://dx.doi.org/10.2307/2537288.

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30

Olivier, Bert. "Communication and ‘revolt’". Communicare: Journal for Communication Studies in Africa 25, n. 2 (20 ottobre 2022): 1–12. http://dx.doi.org/10.36615/jcsa.v25i1.1736.

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‘Revolt’ is usually associated with ‘rebellion’, or ‘revolution’ in a political sense, and at an intuitivelevel there is certainly a connection or similarity among these three concepts. The psychoanalyticaltheorist and philosopher, Julia Kristeva, has however developed a notion of ‘revolt’ (and, relatedto it, of ‘revolution’) that goes far beyond the common understanding of the term. Moreover, in herunderstanding of the concept, ‘revolt’ may indeed be a ‘communicational’ prerequisite for contemporary‘globalised’ society to break out of an invidious (and potentially violent) standoff between a dominantworld culture, subject to the logic of the market, on the one hand, and a fundamentalist ideologicalreaction to it, on the other. Kristeva points the way to a creative enlivening of individuals’ lives, aswell as of society at large, through her passionate elaboration on the potential for ‘revolution’ inlanguage and communication, and also her development of the notion of ‘revolt’ as a legacy ofWestern culture – a legacy which is under threat in the present ‘culture of the spectacle’.

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31

Meldolesi, Anna. "Pig patent revolt". Nature Biotechnology 27, n. 6 (giugno 2009): 496. http://dx.doi.org/10.1038/nbt0609-496b.

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32

Patrick, Mary. "Research without Revolt". Gifted Child Today 17, n. 6 (novembre 1994): 34–38. http://dx.doi.org/10.1177/107621759401700612.

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33

Jekanowski, Rachel Webb. "Land in Revolt". Middle East Journal of Culture and Communication 11, n. 3 (23 novembre 2018): 248–73. http://dx.doi.org/10.1163/18739865-01103003.

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Abstract In this article, I examine the politicization of natural resources like water and land, and the wider entanglement of environments and politics, in Egyptian cinematic imaginaries. I focus on Youssef Chahine’s film al-Ard (The land, 1969) and its politicization of agricultural land during the presidency of Gamal Abdel Nasser (1954–1970) and the British colonial occupation of Egypt (1882–1956). Because histories of colonialism and nationalism in the Arab world are rooted in the economic and political exploitation of material resources (including land, water, and people), I draw on eco-criticism as a method of critical reading to analyze the film’s depictions of these configurations of political power and resource management. I argue that al-Ard roots its depiction of the resistance of the Egyptian peasantry (fellahin) in environmental terms, namely, restrictions to resource access and the affective relationships of the peasants to the land. By tracing these imbrications, I seek to relocate environmental concerns in scholarship on political resistance with reference to Nasser-era cinema.

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34

Lehoucq, Fabrice. "Bolivia's Citizen Revolt". Journal of Democracy 31, n. 3 (2020): 130–44. http://dx.doi.org/10.1353/jod.2020.0050.

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35

Kippenberg, Hans G. "Revolt Against Modernism". Numen 38, n. 1 (1991): 128–33. http://dx.doi.org/10.1163/156852791x00079.

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36

Agnew, John. "Regions in revolt". Progress in Human Geography 25, n. 1 (marzo 2001): 103–10. http://dx.doi.org/10.1191/030913201673210318.

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37

Nicolau, David. "The Bacterial Revolt". Journal of Infectious Disease Pharmacotherapy 6, n. 3 (27 gennaio 2004): 69–83. http://dx.doi.org/10.1300/j100v06n03_06.

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38

Goodchild, Philip. "Revolt, She Said". Ars Disputandi 3, n. 1 (gennaio 2003): 76–77. http://dx.doi.org/10.1080/15665399.2003.10819766.

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39

Khanjani, Ramin S. "Ill-Fated Revolt". Film International 15, n. 4 (1 dicembre 2017): 112–19. http://dx.doi.org/10.1386/fiin.15.4.112_1.

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Sitze, Adam. "Study and revolt". Safundi 17, n. 3 (17 maggio 2016): 271–95. http://dx.doi.org/10.1080/17533171.2016.1178478.

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Roberts, S. "Revolt, She Said". Common Knowledge 11, n. 3 (1 ottobre 2005): 495. http://dx.doi.org/10.1215/0961754x-11-3-495.

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Grace, M. "The dentists revolt'". British Dental Journal 173, n. 4 (settembre 1992): 117. http://dx.doi.org/10.1038/sj.bdj.4807957.

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Winter, G. B., e R. D. Holt. "The dentists revolt'". British Dental Journal 173, n. 6 (ottobre 1992): 193. http://dx.doi.org/10.1038/sj.bdj.4807994.

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44

Dyble, Louise Nelson. "Revolt Against Sprawl". Journal of Urban History 34, n. 1 (novembre 2007): 38–66. http://dx.doi.org/10.1177/0096144207308049.

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Beale, Russell. "Rise up, revolt!" Interactions 12, n. 5 (settembre 2005): 42–44. http://dx.doi.org/10.1145/1082369.1082396.

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46

Simendinger, Earl, e Edward R. Howell. "Practice Plan Revolt". Journal of Healthcare Management 45, n. 1 (gennaio 2000): 15–16. http://dx.doi.org/10.1097/00115514-200001000-00006.

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Cunningham, Maura Elizabeth. "Goods Girls Revolt". World Policy Journal 33, n. 4 (2016): 18–22. http://dx.doi.org/10.1215/07402775-3812921.

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Pain, Paromita. "Educate. Empower. Revolt". Journalism Practice 12, n. 7 (13 luglio 2017): 799–816. http://dx.doi.org/10.1080/17512786.2017.1343094.

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Hagan, Pat. "MRC scientists revolt". Genome Biology 4 (2003): spotlight—20030416–01. http://dx.doi.org/10.1186/gb-spotlight-20030416-01.

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Osterweil, Willie. "Hollywood in Revolt?" Dissent 60, n. 4 (2013): 12–16. http://dx.doi.org/10.1353/dss.2013.0081.

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