The Kristeva–Lacan relationship has been a difficult one, with commentators tending to either collapse the former into the latter or insist on an absolute division wherein Kristeva emphasizes the m...

The purpose of this analysis is to point out some elements of the Western tradition, as opposed to elements of the Eastern tradition, which enable us to better understand the possible consequences of China's unconditional assimilation of these fundamental aspects of the Western tradition. In this direction, I anticipate the main purpose of this text, which is, in my view, to explain the reasons why it is not possible for China to simply assume Western “values” as a natural consequence of (...) opening up to the market economy, without having to give up of what makes it what it is. The task, therefore, is to think about the relationship between modernity and tradition in China today, based on a certain conception of “modernity”, without disregarding, but also, without problematizing, the intense debate that has already occurred around the question itself. (shrink)

스피노자 철학은 초기 라캉에서 중요한 준거였다가 이후 포기된다. 그러나 라캉 이론이 본격적으로 전개될 때도, 특히 상상계 개념 및 이와 연관된 정신분석학 윤리의 구상에서 스피노자는 결정적인 참조점이 되었던 것으로 보인다. 이 가정을 나는 우선 스피노자의????윤리학???? 3부에서 외부 대상 및 자아가 정서 법칙, 특히 정서 모방을 통해 상상적으로 구성되는 과정을 재구성함으로써 뒷받침한다. 다음으로, 상상적 구조를 인간 경험의 근본 조건으로 보면서도 상상계에 기반을 둔 좋음의 윤리와 단절하는 욕망의 윤리를 표방한다는 점에서도 라캉과 스피노자의 지속적 연대 가능성은 발견된다. 마지막으로, 그럼에도 좁혀지지 않는 둘 사이의 거리를 (...) 나는 주체 자신의 죽음의 환상에서 찾았다. 라캉에게서 이 환상이 희생의 매혹을 설명하는 핵심 요소라면, 스피노자에게서는 이런 환상이 존재론적으로 불가능하고 그래서 희생의 매혹을 설명하기 어려운것이다. (shrink)

Descartes’s Method: The Formation of the Subject of Science provides a systematic interpretation of Descartes’s method in Rules for the Direction of the Mind and related texts. The book reconstructs Descartes’s method in its entirety and concretely demonstrates both the efficacy of the method in the sciences as well as the unity of the method from Rules for the Direction of the Mind (1620s) to Principles of Philosophy (1644). The principal thesis of the book is that Descartes’s method is (...) a problem-solving cognitive disposition (or habitus) that can be actualized in a variety of well-defined ways, depending always on the nature of problem. The book divides into five parts and eleven chapters. Parts I–II (Chapters 1–4) develop an interpretation of the historical and conceptual foundations of Descartes’s method (its operations and acquisition), while the remainder of the book (Parts III–V, which include Chapters 5–11) demonstrates the fruits of the method in solutions to problems in the sciences (above all, mathematics and optics). (shrink)

The purpose of this work is to think about the thematics of the inventive formation of teachers crossed by the aesthetic activity of self writing. Therefore, we echo the question made by Maurice Blanchot when we confront the language of research in education linked to the requirement for its discontinuity, so that the written word is plural and involved with the movement of an aesthetic experience: “How to write in such a way that the continuity of the movement of (...) writing might let interruption as meaning, and rupture as form, intervene fundamentally?” Two axes of analysis and intervention were investigated: the notion of self writing of Michel Foucault and the idea of text and outside the text of René Lourau. There are circles that aim to guide the reader in the trajectories of the research on inventive teacher formation and their diaristic fragments. The circles are not separated, but meet each other and resonate with the axes of self writing, of the text and of the outside the text, these being: research with; cartography; research diary and writing restitution. There are inventive resonances, where each diary fragment, more than being a fragment, is the expression of an action that constitutes effective practices open to intensities and differences. However, the work of the diary is reversed by taking it away from the standard, to be able to treat it closer to alterity, to the ethical, aesthetic and political subjectivity processes of inventive teacher formation. (shrink)

Purpose is to discover the continuity of explications of subjectivity in the moduses of the structure of affectedness as constitutive for its heterogeneous nature. Theoretical and methodological basis are the principles of the phenomenological description of subjective experience, the means of historical and philosophical analysis, hermeneutical methods of understanding and interpretation. Methodological background is the idea of subjectivity as transcendent in immanent, which is a framework for the non-classical image of a man. The logic of the work is (...) motivated by a shift from a situation of passivity to subjectivity, which is affected by the own history and gains the constitutive experience of trauma, hetero-(auto)affectedness or (over)passion. In the newest French phenomenological and (post)phenomenological studies vulnerable subjectivity, constituting in the moduses of structure of affectedness, is formed due to the exceptional experience of trauma, hetero-(auto)affectedness or (over)passion, which irreversibly (re)creates subjectivity “in spite of itself”. That is, the formation of subjectivity is disturbed by an exceptional experience, which, irrevocably denying the foundations of the subject’s existence, constitutes him “against himself”. If the heteroaffected subjectivity of J. Lacan and E. Levinas is a passiveness principally, since the traumatic experience of passive “patience”, destroying the narcissistic ideas of subject about yourself, constitutes the subject “against his will”, then in (post)phenomenological research (M. Henri – A. Maldine) explicated between a trauma and an (over)passion subjectivity is formed in the structures of auto-affectedness, which connects passive acceptance of affect with active responsiveness – the response to affect. The continuity of explications of subjectivity in the moduses of the structure of affectedness – from the situation of passiveness to subjectivity, which gains the experience of trauma, hetero-(auto)affectedness or (over)passion, justifies the constitutiveness of affectedness for the heterogeneous nature of subjectivity. (shrink)

Disconcerting findings from nascent sociological research suggest that Western youth are developing subjectivities that reflect neoliberal discursive formations of self-interest, competitiveness, and materialism. However, propositions about: (1) the cognitive-affective mechanisms that explain how youth acquire and reproduce neoliberal ideology, or (2) the dispositions and behaviours that typify a neoliberal subject, remain vague. Therefore, this article provides a novel conceptualization of these two psychosocial facets that can help advance understandings and investigations of the emerging modes and societal consequences of neoliberal subjectification, (...) Specifically, it reviews major theoretical tenets from the respective literatures on neurocognitive development, social cognition, neoliberalism, and neoliberal hegemony. It then synthesizes these tenets within a modified habitus formulation to sketch a testable cognitive-sociological model to explain and explore some of the distinct dispositional values, attitudes, and practices that youth raised in societies with institutionally and culturally prevalent neoliberal norms and discourses potentially may develop and enact. (shrink)

Charting a genealogy of the modern idea of the self, Felix Ó Murchadha explores the accounts of self-identity expounded by key Early Modern philosophers, Montaigne, Descartes, Pascal, Spinoza, Hume and Kant. The question of the self as we would discuss it today only came to the forefront of philosophical concern with Modernity, beginning with an appeal to the inherited models of the self found in Stoicism, Scepticism, Augustinianism and Pelagianism, before continuing to develop as a subject of philosophical debate. Exploring (...) this trajectory, The Formation of the Modern Self pursues a number of themes central to the Early Modern development of selfhood, including, amongst others, grace and passion. It examines on the one hand the deep-rooted dependence on the divine and the longing for salvation and, on the other hand, the distancing from the Stoic ideal of apatheia, as philosophers from Descartes to Spinoza recognised the passions as essential to human agency. Fundamental to the new question of the self was the relation of faith and reason. Uncovering commonalities and differences amongst Early Modern philosophers, Ó Murchadha traces how the voluntarism of Modernity led to the sceptical approach to the self in Montaigne and Hume and how, by way of Hamann and Jacobi's reception of Hume, this sceptical strand, in turn, culminated in Kant's rational faith. More than a history of the self in philosophy, The Formation of the Modern Self inspires a fresh look at self-identity, uncovering not only how our modern idea of selfhood developed but just how embedded the concept of self is in external considerations: from ethics, to reason, to religion. (shrink)

This paper explores the formative role of substances of intoxication in the social and scientific establishment of the biological subject in late nineteenth-century Germany. Sourcing the emergence of substances of intoxication as “vital substances” from Brunonianism, this narrative traces their initial significance for Romantic physiology, followed by their rejection from neo-mechanical scientific physiology. Emphasis is placed on late nineteenth-century psychological research on the effects of intoxicants on the mind as the site of a dynamic encounter between theories of the mind (...) and the body, particularly through Kraepelin’s concept of intoxication as model psychosis, and his related research. The biological subject, here, is anti-vitalistic, and, yet, conceptually distinct from neo-mechanism. (shrink)

Explanations of how identity is constructed are fundamental to contemporary debates in feminism and social theory. In this important addition to the literature, Beverley Skeggs demonstrates that class needs to be featured more prominently in theoretical accounts of gender, identity, and power. Class has been marginalized in feminist and cultural theory and it has become increasingly difficult to teach, research, or speak about class. Formations of Class and Gender identifies the neglect of class issues in favor of gender issues, and (...) shows how class and gender must be fused together to produce an accurate representation of power relations in modern society. In a sustained examination of the production of knowledge, detailed ethnographic research is used to explain how ôrealö women modify and reformulate our understanding of class, subjectivity, and sexuality. A critical examination of cultural representationùinformed by recent feminist theory and the work of Pierre BourdieuùFormations of Class and Gender is an articulate demonstration of how to translate theory into practice. Engaged with theoretical and methodological issues, this will be the standard referenced ethnography on class and gender. It will be required reading for students and researchers in womenÆs studies and sociology. (shrink)

The article explores the historicity of political subjecthood, making the case that through a process of subjectification “subjects of the king” gradually became the political subjects of the state. This in turn contributed to reconstitute the state as an abstract notion that nevertheless was real through the allegiance owed to it by its subjects. Addressing the making of subjecthood in relation to state formation helps fill an important lacuna in the literature on state formation, namely the double oversight (...) of subjecthood. Either studies of state formation have taken both territory and subjecthood—the two objects of state power—for granted, or, more recently, they have assumed that changes in subjecthood were a function of changes in territoriality. I propose to address this by inquiring into early modern subjecthood in its own right, through a historical exploration of the emergence of political subjecthood in English statutes during the Tudor period. Through gradual yet incremental changes in the relation between subject/king and subject/state, the political subject’s allegiance to the state changed and acquired a “taken-for-grantedness”—maintained and reinforced through constant legal reiteration. (shrink)

Review of Dika, T. (2023). Descartes’s Method. The Formation of the Subject of Science. Oxford: Oxford UP.

The role of education in citizen training has been well mapped out in youth education. What has been less studied is how this role comes into being in adult education. By providing illustrative empirical examples from a recently completed study of adult students enrolled in adult education, this article aims to offer a theoretical response to the question of the role of adult education in adult student citizen subjectivity formation. Taking on Diken’s concept of ‘reactive nihilism’, we wish (...) to make the following arguments. First, that citizen formation in adult education, when students are asked about it, is actualised as processes of recovery of will in order to be a successful and happy citizen in society. Secondly, that these processes point towards a role of adult education as one where these formation processes work in tandem with those of the reactive nihilists. This means that the citizen formation processes made possible in this educational site are those marked out by the desire to mobilise one’s will formation so that it adapts to the prevailing societal situation—that of late capitalism, which is a situation not considered by the adult students as possible to change. (shrink)

A nation cannot exist without national culture and national self-consciousness. These concepts are decisive in the development of the nation. Values are the priorities of any nation, determined by its culture and self-awareness. The national cool is the basis for the formation and development of national self-consciousness. The aim is to analyze the influence of national culture on the formation of national consciousness. Justify their objective and subjective factors of formation, which are based on the motivational core (...) of personality behavior. National culture and national self-consciousness are the main features of a nation, without which it cannot exist and develop as a whole. National culture and national self-consciousness are one whole of the spiritual world of nations and nationalities. The development of national culture and national self-consciousness is an objective regularity. Naturally, contradictions in this process will exist and demand their resolution or escalate into conflicts. With a timely solution, they will play the role of an indicator of national development. (shrink)

본 논문은 신자유주의적 통치성에 복종화됨으로써 발생하는 주체의 문제를 분석하고, 유가철학의 인(仁)을 통해 저항적 주체의 형성 가능성을 모색하고자 한다. 먼저, 신자유주의는 시장에 교환이 아닌 경쟁을 도입하고, 경쟁은 사회를 통치하기 위한 통치 원리로 작용한다. 신자유주의적 경쟁은 주체를 자기 착취, 우울증, 고립 등의 한계상황에 직면하게 한다. 다음으로, 군자다운 경쟁은 타인에 대한 승리가 아니라 자기 성장을 목표로 한다. 군자다운 경쟁의 대표적인 예는 활쏘기이다. 활쏘기는 몸의 단련에 달려 있다. 몸의 단련은 자기반성을 통한 성장을 목표로 한다. 활쏘기는 자기반성을 문제 삼는다는 점에서 인(仁)을 익히는 과정이다. 끝으로, 인(仁)은 (...) 신자유주의적 성과 주체의 무한 경쟁, 자기 착취, 우울증, 고립 등을 극복할 수 있는 길을 제시한다. 인(仁)의 원초적 의미는 사랑이다. 인(仁)의 사랑은 타인에게 불쾌감을 일으키는 행동을 하지 않는 것이며, 타인이 타인답게 살아갈 수 있도록 돕는 것으로 확장된다. 인간은 인(仁)의 실천 속에서 타인과의 상호연관성을 자각하고, 연대와 화합의 길로 나아간다. (shrink)

The article considers the notary as a subject of active influence on the formation of postmodern democratic legal society, mediation of law in postmodern society. The constitutional definition of the state in this status does not mean that the civil law consciousness prevails in all spheres of its life. Since no person in society does not need this type of legal service, it is quite objective to consider this community as a subject whose activities should be considered as a (...) subject of formation not only of legal consciousness of society but also a leading subject of civil society. This primarily applies to private notaries, who, unlike public notaries, are fully responsible for the results of their activities. After all, a legal duty is organically combined with the responsibility from which the public notary is released. The study of the manifestations of the phenomenon of postmodernism is relevant to many disciplines, including - the philosophy of law. Modern research shows that classical types of legal understanding do not satisfy the understanding of postmodern law, which indicates the need to find a fundamentally new concept of law. The author concludes that the solution to this problem should be sought in the field of theories that offer new approaches to the interpretation of legal texts; this area is considered the most promising. (shrink)

The article, based on archival data, as well as preserved testimonies of students, attempts to reconstruct the pedagogical views of M. E. Medvedev and A.M. Paskhalova, whose teaching activity was the basis for the subsequent formation of the vocal and pedagogical traditions of the Saratov Conservatory. The object of research here is the vocal and pedagogical traditions of the Saratov Conservatory, the subject is the pedagogical views of the professors of the initial period of activity of the educational institution (...) under consideration - M. E. Medvedev and A.M. Paskhalova. The paper analyzes the book of the student M. E. Medvedev baritone S. Y. Levik "Notes of an opera singer", as well as the methodological work of A.M. Paskhalova "Work on the production of voice for the leaders of the Russian folk song choir". It is revealed that, despite the differences in some aspects of the vocalist's voice production (soundless exercises, scientific foundations of vocalist education, the use of vocalizations, etc.), the activities of M. E. Medvedev and A. M. Paskhalova is characterized by the following general provisions: a rather low type of breathing, increased attention to the development of a sense of sound support, a cautious attitude to the development of a full range of voice, the development of clear diction, evenness of sound studies, smoothness of register transitions; soft sound attack; the ability to vocalize various dynamic gradations of vocalization qualitatively; the use of a "concentric" teaching method in the pedagogical process, increased attention to the upbringing of the emotional and dramatic component of the performer's personality. The analysis also showed that the features distinguishing the pedagogical views of professors of the initial period of the Saratov Conservatory's activity can be attributed to the use of the repertoire of Russian composers in classroom work at the initial stage of training singers. (shrink)

Religious experience differs from the empirical experience of the subject by psychologicality, the transcendental vitality of understanding objective phenomena. The main criterion of a person's religious experience is his belief in the truth of the existing a priori and the interrelations of things and phenomena of the objective and subjective world revealed to him in personal experience. Faith is a sense of the interconnection between the subject and the object, which has an experienced transcendental character. Human experience in this respect (...) acts as a factor in the disclosure of depth and effectiveness: a subject-object relationship accepted on faith: the disclosure of the meaning and directions of its development relative to the object of faith; as a set of acts of self-knowledge in the context of the existence of the object and, only thanks to the object of faith, brought into a whole, meaningful existence. Thus, the self-knowledge of a person depends, first of all, on the choice of an object of faith for him, as the meaning of his development. (shrink)

One of the prevalent inference methods the mutakallimūn uses is qiyās al-ghaib ‘ala al-shahid (analogy from the visible world to the invisible world). Mu‘tazila, who accepts this method as an absolute criterion in the divine attributes, rejects the possibility of difference between shahid and ghaib about the reality of attributes. By rejecting the concept of kalām nafsī adopted by Ahl al-Sunnah, they mention the divine speech in the category of actual attributes and claim that kalāmullāh (God’s speech), like human speech, (...) is an accident consisting of words and sounds. Mu‘tazila, who defines mutakallim as the agent of kalām, claims that God is also the agent of the word. In this regard, Mu‘tazila, who defends the origin of the kalāmullāh and the createdness of the Qur’ān, focuses on the explanation of the nature of the kalām at the beginning of these theological subjects. As an extension of the issue of whether the ḥikāyah and maḥkī are the same or not, which is the subject of discussion in the context of the possibility of creating something similar to the Qur’ān, Mu‘tazila, who disagree on whether kalām (word) is a kind of sound (ṣawt) or not, examine the problem of the nature of the word by expanding it to include sounds. Although they agree that sounds are accidents created by humans through tawlīd, they propound different theories about the physical formation of sound and kalām. These theories are differentiated according to discussions about the essential factors for the formation of sounds. Some scholars claim that i‘timād generates sounds, and the substrate (maḥall) is enough to form the sounds. In contrast, others claim the necessity of a specific structure (binya), movement (ḥaraka), and air added to the substrate. In this regard, this study will deal with the effect of these factors mentioned above to the formation of the sounds and the physical examples which every group mentioned to prove its opinions rightfulness. The most detailed explanations about this topic are seen in the works of Baṣrian Mu‘tazila. Therefore, this study will examine the opinions about the production of sounds, which argued around metaphysical issues in the context of the createdness of the Qur’ān and the attribute of kalām, which are submitted by Abū ‘Alī al-Jubbā'ī (d. 303/916), Abū Hāshim al-Jubbā'ī (d. 321/933), and their followers Qāḍī ‘Abd al-Jabbār (d. 415/1025), Abū Rashīd al-Nīsābūrī (d. first half of the 5./11. century), and Ibn Mattawayh (d. first half of the 5./11. century), the representatives of Baṣrian Mu‘tazila, who adopt atomic universe understanding. The study aimed to form an opinion about the theologians’ way of discussing a particular physical phenomenon to constitute a basis for solving metaphysical problems. To clarify the problem, first, it will deal with the essence of sounds in the Baṣrian Mu‘tazilites tradition, and then it will tackle the discussions about the formation of the sounds. (shrink)

The subject of this study is the process of entering the art world of a new object – the art of the street wave. Based on the method of discursive analysis proposed by M. Foucault, an attempt is made to determine through which discursive utterances the subjects of the art world form the discourse of street wave art, as well as how the field of utterances is organized. The subject whose activity is being investigated is the St. Petersburg Inloco Foundation, (...) which focuses in its work on artists whose creative career has a street background. The article describes the characteristics of what can be conceptualized as a statement in the activities of the Foundation, and also describes how the field of these statements is organized. In the course of the study, the forms of sequences, forms of coexistence and intervention procedures were considered. It was revealed that the experience of street creativity of representatives of the art of the street wave is being modified under the influence of discursive practices of the field of contemporary art. It is noted that the art of the street wave exists at the junction of two fields – the field of graffiti and the field of institutionalized art. It is concluded that the borderline position of street wave art allows it to expand the field of contemporary art due to the fact that it was once in the field of "non-art", was extracted by the subjects of the art world from the sphere of everyday life and endowed with the status of a candidate for evaluation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 113-115 [Access article in PDF] Wilhelm Dilthey. The Formation of the Historical World in the Human Sciences. Edited with an Introduction by Rudolf A. Makkreel and Frithjof Rodi. Princeton: Princeton University Press, 2002. Pp xiii + 399. Cloth $55.00. The first complete English translation of Wilhelm Dilthey's (1833-1911) most important mature work—a seminal work for hermeneutics, phenomenology, critical theory, and (...) the philosophy of history and the human sciences—is to be greatly welcomed. This excellent translation conveys the subtlety and richness of Dilthey's German. Its innovative translations of key terms will provide renewed stimulus to interpreting Dilthey's works.This edition includes Dilthey's investigation of the structures of consciousness in his three preliminary "Studies toward the Foundation of the Human Sciences," his exploration [End Page 113] of the import of the productive systems of historical life for knowledge in The Formation of the Historical World in the Human Sciences, and his final and perhaps best formulation of hermeneutics in "The Understanding of Other Persons and Their Manifestations of Life."Although Carnap and others utilized the word Aufbau in the sense of epistemic "construction," Makkreel and Rodi clarify how Dilthey used it in the sense of "formation." The formation of the historical world refers to its articulation in the human sciences which themselves theoretically reflect this historical world (GSW3: 1). They also argue that Dilthey's theory of the human sciences is not merely an epistemology (Erkenntnistheorie), but a theory of knowledge (Theorie des Wissens) that relates knowing to its context. Whereas epistemology seeks to establish the foundations of conceptual cognition (Erkenntnis), Dilthey places the epistemology of the human sciences within a larger context of the knowledge (Wissen) embodied in social practices and historical forms of life. Knowledge encompasses not only the conceptual cognition of reality, but also the values and purposes established about it.Dilthey accordingly situated the human sciences, which are determined by their respective object and how the object is given (SW3: 38), in relation to a pretheoretical life-nexus and its forms of elementary or ordinary understanding. These are tied up with the temporality, historicity, and structures of social life; with an epochal "objective spirit." Objective spirit indicates the ways in which the past has been objectified and continues to shape contemporary practices and it is analyzed in the human sciences as cultural systems and the external organization of society. A significant characteristic of the Formation is the development of the notion of "productive system or nexus." This new translation of Wirkungszusammenhang suggests a historical efficacy or productivity prior to any analysis of it as either causal or teleological (SW3: 4).The human sciences include the study of dynamic interconnected systems that articulate the intersection of meaning, value, purpose, and force. Dilthey interpreted these temporally, such that meaning primarily concerns how humans are determined by their past, value is based on their present feeling of life, and purpose is projective striving into the future in the face of productive forces (Kräfte) which cannot always be predicted or controlled.For Dilthey, understanding (verstehen) is intrinsically interpretive. Humans can cognize themselves and others only indirectly (SW3: 108), since we are conscious and reflective beings who are bound to the facticity of our bodies and world. Given that we know ourselves and others primarily through actions, life-expressions, and their effects—rather than through introspection or intuition—and that everyday understanding can face breakdowns and what seems distant or strange, elementary understanding leads to higher forms of understanding and interpretation; i.e., hermeneutics. Dilthey's project of a critique of historical reason proceeds from the context of life in all of its complexity and concreteness to the conceptual cognition of the sciences and, finally, to reflective awareness (Besinnung). This reflection is made possible by the prereflective reflexivity (Innesein or Innewerden) of the human subject and, with its double meaning of "sense" (Sinn) as meaning and bodily awareness, constitutes the basic movement of Dilthey's thought.Understanding provides more than scientific access to... (shrink)

In post-Roman Western Europe a two-class society of lords and their dependents was maintained by an intense concentration of wealth and by the lords' control of the supply of food, arms, and land. When the Normans came to England there was no knightly class. Until the late twelfth century knights were only knights while they were in possession of their weapons, and they were not clearly distinguished from the cultivators from whom they were drawn. All were subject to the arbitrary (...) demands of lordship, and vulnerable to labor services and corporal taxes. In England, thanks to strong royal/public government, the meaning of “freedom” was extended from “not being owned” to “not being dominated” . By the thirteenth century a class of small landholders was able to achieve independence of lordship—and independence of the Crown—to the extent that they could not be taxed without being consulted. Since post-Conquest England had no allodial land, this independence could only be achieved within the tenurial structure. My aim is to discuss, within the framework of the new views of European knighthood and Norman feudalism, some of the factors that brought a large section of the population of England out of dependency to freedom and created an independent landholding gentry. (shrink)

This article explores the role of second-order anger in the formation of resistant feminist space through the work of María Lugones and Sara Ahmed. I argue that this incommunicative form of anger can operate as a bridge between two senses of resistant spatiality in Lugones, connecting the hangout, which is a collective and transgressive space for alternative sense making, and the cocoon, which is a solitary and germinative space of tense internal transformation. By weaving connections with Ahmed’s concept of (...) feminist fragile sheltering, I demonstrate that the insulating character of second-order anger need not be equated with spatial solitude. Rather, given its orientation toward a future becoming away from oppressed subjectivity, germinative cocooning can be understood as constitutive of collective, feminist, and resistant spaces. I conclude, therefore, that feminist spaces ought to shelter second-order angers and embrace fragility as a condition of resistant transformation. (shrink)

The article explores the historicity of political subjecthood, making the case that through a process of subjectification “subjects of the king” gradually became the political subjects of the state. This in turn contributed to reconstitute the state as an abstract notion that nevertheless was real through the allegiance owed to it by its subjects. Addressing the making of subjecthood in relation to state formation helps fill an important lacuna in the literature on state formation, namely the double oversight (...) of subjecthood. Either studies of state formation have taken both territory and subjecthood—the two objects of state power—for granted, or, more recently, they have assumed that changes in subjecthood were a function of changes in territoriality. I propose to address this by inquiring into early modern subjecthood in its own right, through a historical exploration of the emergence of political subjecthood in English statutes during the Tudor period (1485–1602). Through gradual yet incremental changes in the relation between subject/king and subject/state, the political subject’s allegiance to the state changed and acquired a “taken-for-grantedness”—maintained and reinforced through constant legal reiteration. (shrink)

The problem of person’s social formation becomes especialy actual in all its aspects during the periods of social historical transformations. The guiding lines of individual’s development accepted by society (socialization norms) are either lacking or being overthrown. Such situation demands from the researchers to switch their attention from the mechanisms of sociality reproduction to the mechanisms responsible for the sociality formation. The last ones become the main subject of the self-organization theory (synergetics). According to it, socialization can be (...) represented as the self-organizing system-process. The attempt to use the principle of unlinearity in the research of social formation of personality, is undertaken in the present article. (shrink)

Purpose of this article in the discussion of civic virtue and civic敎pottery into their education relationship. This is a number between ethics, political philosophy and civil敎between education issues. Ethics by the recent transfer of virtue ethics, deontological ethics on the development of virtue became a very important issue; in political philosophy, the formation of civil society and the role of citizens is important, you need to discuss ethics in politics civic virtue, especially in recent liberal political philosophy of the (...) Tao special attention to civic virtue; as citizens敎敎of Education Education is a very important part, with particular focus on the ethical敎civic education, the subject is the cultivation of civic virtue. This article on the one hand to discuss the civic virtue of the Tao into theoretical issues, but we also need to review Taiwan's citizens involved in civic virtue Tao敎education into the problem, as a useful reference for future improvements. First, this article will be "civil society" concept to be defined, and then discuss the ethical nature of civic virtue and ethics associated with the three theories. As a free society most needs and most suitable for the develop civic virtue, we need to further discuss the virtues of freedom and civil society relations. Furthermore, this also On several important civic virtues such as tolerance, justice, freedom and the spirit of equality, active participation ... etc. Finally, to discuss Taiwan's current education of citizens in civic virtue敎pottery into the problems encountered, especially concentrated in the敎materials and teacher in two ways. The relationship between the formation of civil virtue and civil education, is essential to contemporary ethics, political philosophy and civil education. We can see clearly in contemporary ethics that there is a changing interest from a Kantian Ethics of obligation to an Aristotelian Ethics of virtue. Both in today's political philosophy and civil education, the formation of civil societies and civil virtues is becoming more and more urgent for recently democratized countries. Envisaging these problematics, my paper will begin by defining the concept of "civil society", and then proceeds to discuss the ethical theories, utilitarianism, obligation ethics and virtue ethics. We will then try to make clear the relationship between a liberal society and civil virtue. Some important civil virtues, such as tolerance, social justice, freedom, equality and active participation, will then be discussed. We will conclude in a practical reflection by examining the function of today's civil education with Taiwan concerning the formation of civil virtues, with special regard to problems suc1i as teaching materials and credentializing teachers. (shrink)

The ordeal of `Comfort Women' who were sexually enslaved by the Japanese Imperial Military during the Second World War became widely known in the 1990s through these women's accounts of their experience. Instead of considering their narratives as historical data which reflect the `true' historical past, this article locates them within a broader framework of thinking of narratives. Drawing on the understanding of narrative as a key to the self and the subject which has been developed in narrative research, as (...) well as Judith Butler on interpellation and Gayatri Chakravorty Spivak on subaltern agency, this article argues that the `Comfort Women's' testimonies should not be read one-dimensionally in the light of `truth' and `falsity', but should rather be considered as the site of their subject-formation. Their narratives are where agency concurrently emerges, and `Comfort Women' are thus not powerless victims but are active participants in their creation of their own narratives and their own selves. (shrink)

O artigo aborda a noção de sujeito de direitos humanos como central nos processos educativos de modo a entender a educação em direitos humanos não como uma tarefa ou uma atividade específica dentro da educação em geral, mas como parte substantivamente integrante da educação em geral. A formação do sujeito de direitos humanos é tarefa da educação como formação atual e presente, dado que os participantes dos processos educativos não só se preparam para ser sujeitos, mas podem experienciar o ser (...) sujeito no próprio processo educativo. Ou seja, o sentido fundamental da educação em direitos humanos está em promover processos multidimensionais e comuns que colaborem para que os seres humanos se façam sujeitos de direitos humanos. Para isso, buscará desenhar as bases ético-filosóficas que possam dar sustentação a esta compreensão, com o auxílio de referências filosóficas, éticas e pedagógicas, particularmente de Paulo Freire e Enrique Dussel. Palavras-chave: Direitos humanos. Educação. Sujeito. Enrique Dussel. Paulo Freire. (shrink)

This article draws on the conceptualisation of ‘discursive formation’ to examine the particular configuration of the ‘objects, subjects, concepts and strategies’ which constituted ‘nuclear proliferation’ between 2006 and 2012. While previous studies have mostly explored the discourse of nuclear proliferation through the analysis of newspaper texts, few have considered corpora from different sites or considered the changes, transformations and contradictions that take place when meanings are delocated from one site and relocated in another. Elements of poststructuralist discourse theory, critical (...) linguistics and corpus linguistics are brought together to consider how events were constructed within two corpora: UN Security Council resolutions and newspaper articles published in prominent UK and US broadsheets. WordSmith Tools was used to analyse word frequencies, statistical patterns of keywords, word collocation profiles and concordance patterns. Results indicate that the most salient lexical items refer to actors, strategic actions and technologies. As these constituents of nuclear proliferation are delocated from the political sphere and relocated in the public sphere, three discursive strategies unfold: personalisation, normalisation or exceptionalisation, and reification. (shrink)

El artículo presenta un resultado de investigación doctoral realizada entre septiembre/2013 y enero/2016, sobre la formación de la competencia investigativa en el estudiante de Psicología de la modalidad semipresencial de estudios universitarios. A partir del empleo de los métodos analítico-sintético, análisis documental y la modelación sistémico estructural funcional, se abordan las particularidades de la competencia objeto de análisis, cuya génesis se sitúa en el manejo de la diversidad de enfoques teórico-metodológicos disponibles en la ciencia para el estudio de la subjetividad, (...) como objeto de carácter complejo y singular. Se profundiza en la descripción ofrecida en un artículo anteriormente publicado en la revista y se agregan nuevas consideraciones que incluyen los niveles y patrones de logro, las cuales facilitan la formación y evaluación de la competencia por cada uno de sus ejes procesuales, constituyendo un valioso instrumento para el trabajo metodológico y la labor del profesor de la carrera. The article presents a result of doctoral investigation carried out among September/2013 and January/2016, on the formation of the investigative competence in the Psychology´s student of the semipresential modality of university studies. Starting from the employment of the analytic-synthetic methods, documental analysis and the functional structural systemic modelation, the particularities of the competence analysis object are approached whose genesis is located in the handling of the diversity of available theoretical-methodological focuses in the science for the study of the subjectivity, like object of complex and singular character. It is particularized in the description offered in an article previously published in the magazine and new considerations are added that include the levels and achievement patterns, which facilitate the formation and evaluation of the competence for each one of their axes processual, constituting a valuable instrument for the methodological work and the work of the professor of the career. (shrink)

I focus on Miki’s concept of the imagination as developed in his Logic of Imagination together with his understanding of technology that he also develops in his contemporaneous work Philosophy of Technology. Taking off from Kant’s productive imagination (Einbildung), Miki’s philosophy exposes the ontological function of the imagination in its construction, or formation (Bildung), of the world as well as our own being, in Heideggerian terms, our being-in-the-world. This formation of the world and self that is an embodied (...) praxis is technological, radically altering the environment along with ourselves, thus mediating between human beings and their surroundings and extending our somatic nature into the environing world. Moreover this ontological formation is social or collective, rather than simply being a matter of the individual subject. Through this dynamic process, the world unfolds as historical, and the imagination and technology are thus constitutive of what Miki calls, in Nishidian terms, the historical world. I will conclude with some critical assessments of Miki’s philosophy in regard to the Anthropocene and Miki’s claim that the imagination is operative within nature itself and the need to update Miki’s dialectic of continuity and discontinuity between nature and culture in light of more recent scientific discoveries and technological advances. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 O estudo tem caráter qualitativo e busca em referenciais teóricos . C ontempla uma reflexão aberta a respeito do alvorecer da razão na modernidade, que lança o ser humano ao centro do universo . Ao fazê-lo, fragmenta a formação do ethos, vórtice que alcança a contemporaneidade. Na sequência traz suportes teóricos, com base, principalmente nas concepções de Agamben, Bauman,Vaz, entre outros, acerca da ainda possibilidade formativas de construção da comunidade humana. (...) Apesar dos numerosos e diversos conhecimentos produzidos, na atualidade, crescem as dificuldades de compreensão da condição humana e do significado dos fazeres humanos. A aposta na subjetividade como uma essência, marca da metafísica, também pos em questão a identidade pessoal . A contemporaneidade ampla e complexa clama por contextos educacionais capazes de dinamizar bases ontológicas com diferentes bases conceptuais e vivenciais. Dessa forma a problemática orientadora da reflexão é: como constituiu-se a formação do ethos contemporâneo e, quais são os desafios à educação? Como resultados destacamos que a racionalidade técnico-científica gerou despreocupação com a vivência de valores éticos voltados ao bem comum; a individualização fomentou a descrença em políticas democráticas e ceifou a esperança na formação de um ethos contemporâneo solidário. Concluimos que existe uma necessidade urgente de repensar a constituição ontológica do ser humano, como pressuposto imprescindível na reconstituição da relação entre o EU/TU ou EU/HUMANIDADE; a compreensão do Outro requer aceitar a pluralidade de perspectivas de novas vivências e formas relacionais; educar é vivenciar laços de sensibilidade social para construir comunidades nas quais a amizade seja o esteio político. Palavras-chaves: Educação. Ética. Comunidade. Amizade THE FORMATION OF CONTEMPORARY ETHOS: CHALLENGES TO EDUCATION: The study is qualitative and search for theoretical frameworks. Contemplates an open reflexion about the dawn of reason in modernity, which throws the human to the center of the universe . fragments forming the ethos vortex that reaches the contemporary. Following brings theoretical supports, based mainly on the concepts of Agamben, Bauman, Vaz, among others, about the possibility of building further training of the human community. Despite numerous and diverse knowledge produced, in actuality, there are growing difficulties in understanding the human condition and the meaning of human doings. The focus on subjectivity as an essence, brand of metaphysics, also calls into question the personal identity. The broad and complex contemporary calls for educational contexts capable of stimulating ontological bases with different conceptual and experiential bases. Thus the problem of guiding reflection is: how was the formation of the contemporary ethos and what are the challenges for education? The results highlight that the scientific-technical rationality generated unconcern with the experience of ethical values ​​directed to the common good; individualization fostered disbelief in democratic politics and claimed the hope of forming a contemporary ethos supportive. We conclude that there is an urgent need to rethink the ontological constitution of the human being as an indispensable prerequisite to rebuild the relationship between I / YOU or I / HUMANITY; understanding of the Other requires accepting the plurality of perspectives and experiences of new relational forms; educate social ties is experiencing sensitivity to build communities in which friendship is political mainstay . Keywords: Education. Ethics. Community. Friendship. (shrink)

This paper aims to pay tribute to Figal’s comprehensive and innovative analysis of the artwork and beauty, while challenging both his realist position on the immediacy of meaning and his monist stance that reduces sublimity to beauty. To enquire into the origin of aesthetic feelings and sense, and thus, to break the hermeneutic circle, we first trace the origin of this reduction to the reception of Burke’s concept of the sublime by Mendelssohn and Kant. We then recur to Husserl and (...) Dufrenne to trace the origin of the sense of the feeling of sublimity in the realm of affectivity or sensuousness. This genesis takes place in passive experience, where we identify an excess of sensuous sense over categorial meaning that is constitutive of the affective sense that our bodily sensations give to hyletic material. It is argued that this sensuous excess evokes a sublime experience in the phenomenological sense, involving an affective and disruptive bodily experience and an endless process of sense formation. Affective or sensuous sense is thus an event that irreversibly affects the bodily surface. To elucidate this phenomenon, we draw on the theoretical framework of Breton and Bataille, positing it as a form-transgressive ‘convulsive’ sublime, which we then illustrate in the architectural works of Tschumi and Eisenman. In short, we have retrieved the origin of aesthetic experience and redefined the feeling of the sublime as a phenomenological ‘convulsive’ sublimity. (shrink)

When outer objects are seen, it is through mediation by the epistemologically more immediate items, ‘the visual given’ and ‘the visual mediators’. There is reason for thinking that seeing is the result of a two‐stage causal transaction, the first is the psycho‐physical causation of a sensuous array in body‐relative physical space, the second the psycho‐psycho causing by the latter of a mental process that subjects that array to organizing/interpreting in the forming of the visual experience. ‘The given’ names the psychological (...) product of the first transaction: it is the hypothesized middle term in a hypothesized causal triple. Then since the order/meaning in the content of visual experience is wholly determined by the susceptibility of the perceiving mind, ‘The given’ must single out the sensuous array under its minimum description. Meanwhile ‘the visual mediators’ names a set of perceptual go‐betweens, which are proxy for the object, such as light/surface/colour. Their perception is at once that through which object‐perception occurs, and the form taken by it. Finally, it is proposed that the formation of the internal object of the visual experience takes the following form: the mind constitutes out of the ‘given’ a two‐dimensionally ordered internal object, which in turn explanatorily precedes and causes the acquisition of the more ambitious internal visual objects. (shrink)

Objectives: Habitually instigated exercise is thought to increase health behavior maintenance. Previous research has explored several aspects of habit formation. However, there is a lack of longitudinal research investigating affective determinants, especially post-exercise affective states. Therefore, the present study aimed to investigate a) if behavior frequency will enhance automaticity, b) if positive affect will enhance automaticity, and c) if positive affect will moderate the relationship between behavior frequency and automaticity. Methods: 226 participants (64% females, mean age 24 years) who (...) attended weekly sports and gym classes at two universities were followed for 13 weeks. Class attendance was documented on a weekly basis (behavior frequency) during the semester. Before, during and immediately after each class, participants filled in the Feeling Scale (affective valence). Furthermore, at the beginning of each class, they answered a question about their automaticity in arriving at the decision to attend the class (instigation habit). We used a two-level modeling approach to predict subsequent automaticity by the different constructs at the previous attendance. Results: The cumulative frequency of prior class attendance did not significantly enhance the automaticity of the decision to re-attend the class. There were significant effects of valence on automaticity on the between-subject level, i.e., a one-point higher mean valence score was associated with a 0.62 point increase in automaticity (p=.001). No moderation effects of affect on the association between behavior frequency and automaticity were observed. Conclusions: Behavior repetition, albeit not significant, and positive affective states at the end of an exercise class may be beneficial in building exercise instigation habits. Practitioners and researchers alike may thus want to emphasize the importance of behavior repetition and affective response for health behavior maintenance. (shrink)

This article explores the profound influence of Zen Buddhism on the formation of Japanese aesthetics, focusing on key concepts such as simplicity (kanso), naturalness (shibumi), and impermanence (mujo). Zen realism, characterized by the acceptance of reality without subjective embellishments, is examined as a foundational principle that shaped not only Japanese cultural identity but also a universal aesthetic language. The study highlights the philosophical tenets of Zen, including the principles of «non-duality» (fuju) and «direct intuition» (jikan), which guide the perception (...) of reality as it is and foster a unique artistic and cultural worldview.Relevance: In the context of globalization and cultural exchange, the Zen-inspired Japanese approach to aesthetics offers valuable insights into contemporary issues of sustainability, mindfulness, and design thinking. The enduring appeal of Japanese minimalism in modern art, architecture, and design underscores the universality and adaptability of Zen principles, making this topic highly pertinent for cross-cultural studies and global artistic dialogues.Objective: The purpose of this study is to investigate how Zen Buddhist values influenced the development of Japanese aesthetics and contributed to creating a universal artistic and philosophical framework.Tasks: To achieve this objective, the article:- Analyzes the philosophical underpinnings of Zen realism in shaping the perception of reality.- Explores the aesthetic principles of simplicity (kanso), naturalness (shibumi), and impermanence (mujo) in traditional and modern Japanese art.- Examines the impact of Zen-inspired aesthetics on contemporary global design and architecture.The study demonstrates that the pursuit of simplicity, rooted in Zen practice, transcends cultural boundaries and has become a universal language in the realms of art and design. Examples include Tadao Ando’s architecture, which embodies harmony between light, space, and void, and the minimalist design philosophy of brands like Muji, which resonates globally. The analysis also underlines the role of Zen aesthetics in fostering ecological awareness and a deeper connection to the present moment, aligning with contemporary global challenges.The article concludes by emphasizing the potential of Zen-inspired aesthetics to serve as a universal cultural category, capable of bridging diverse traditions and promoting cross-cultural dialogue. Future research directions include examining Zen principles as a framework for addressing ecological, social, and philosophical issues in an increasingly interconnected world. (shrink)

With self-determination as its implication, freedom can create room for such psychological mechanism as internalization to perform the function of transforming the external social regulation into self-regulation. For this transformation to be viable, however, subject needs to be formed and subsequently social regulation becomes redundant, thanks to the formation of subject. Freedom as a necessary condition for the subject formation and this transfiguration of social regulation is often neglected in favor of social order. Drawing on various intellectual resources, (...) this article explores the inner logic and consequence of Legalism, in its segregation of politics (social order) and morality. (shrink)

How does a subject who is competent to detect the irrationality of a belief that p, form her belief against weighty or even conclusive evidence to the contrary? The phenomenon of self-deception threatens a widely shared view of beliefs according to which they do not regularly correspond to emotions and evaluative attitudes. Accordingly, the most popular answer to this question is that the belief formed in self-deception is caused by an intention to form that belief. On this view, the state (...) of self-deception is taken to be a calculated outcome involving a person's intentional manipulation of her own thoughts. I argue that this answer is false and forms an impediment towards making sense of self-deception. I show that, contrary to philosophical prejudice, emotions and desires exert vast and systematic effects on the formation of beliefs. In this, and other, sections of the article, the results of experimental work are brought forward. Self-deception is portrayed here as resembling numerous instances of belief formation which are regularly affected by motivational factors. I argue that self-deceptive beliefs are direct expressions of the subject's wishes, fears and hopes. Qua beliefs which mostly correspond to such factors (rather than to evidence), self-deceptive states are a kind of fantasy. (shrink)

The article compares and analyses two approaches to the production of subjectivity — Foucauldian and Girardian — within the context of contemporary political philosophy and philosophical anthropology. These two theories—which are arguably dominant in their respective fields—are compared due to their shared focus on the role of power and violence in the formation of the subject. Both approaches acknowledge the importance of power in shaping the self, but they differ in their emphasis on specific aspects of this process. (...) In the Foucauldian approach, power is seen as a pervasive and complex force that permeates all aspects of society, while in Girardian theory it is understood as a more localized and intentional form of domination. Despite these differences, both approaches share a common understanding that the subject is shaped through the application of power techniques, including the use of violence. However, each approach places a different emphasis on the role of these techniques in the formation of identity and agency. Thus, in Foucauldian thought, violence internalized and instrumentalized by power through its localization in institutions is external to the individual — who appears to be a passive recipient of subjectifying practices; this also reflects the “political capture of the body” by biopower as the infection of the individual by power and self-control, and, consequently, becoming a mediator of power oneself. In contrast, the Girardian perspective—in which mimesis is the primary condition for the formation and operation of society—asserts the supremacy of violence around which institutions form, due to which violence is only partially removed from the individual. Thus the role of being violence’s operator is imposed upon them — though in a depoliticized form not directly linked to power structures. Both theories of the reproduction of subjectivity, in one way or another, diagnose and describe the crisis of the individual. They therefore propose their own solutions for overcoming this crisis. However, they share the common understanding that subjectivity is rooted in the individual. As a result, the strategies proposed by Foucault and Girard, such as self-care practices and radical Christianity, which are not formed by external power, do not transcend power or mimesis. (shrink)

The work of Foucault and Elias has been compared before in the social sciences and humanities, but here I argue that the main distinction between their approaches to the construction of subjectivity is the relative importance of space and time in their accounts. This is not just a matter of the “history of ideas,” as providing for the temporal dimension more fully in theories of subjectivity and the habitus allows for a greater understanding of how ways of being, (...) acting and feeling in different spaces are related but largely unintended. Here I argue that discursive practices, governmental operations and technologies of the self (explanatory claims of both Foucault and the Foucauldian tradition) take shape as processes within the continuities of the figurational flow connecting people across space and time. Continuity should not be understood as stability or sameness over time, but as the contingent relations between successive social formations. As Elias argues, there is a structure or order to long-term social change, albeit unplanned, and this ultimately provides the broader social explanation for the historicity of the subject. Though discursive practices happen in particular spaces, we must recognise these spaces, and the practices therein, as socially constructed over time in response to largely unplanned moral and cultural developments. (shrink)

Contemporary scholars have begun to document the extensive influence of the sixth to seventh century Buddhist philosopher Dharmakīrti on Pratyabhijñā Śaiva thought. Utpaladeva and Abhinavagupta’s adaptation of Dharmakīrti’s apoha theory provides a striking instance of the creative ways in which these Śaivas use Dharmakīrti’s ideas to argue for positions that Dharmakīrti would emphatically reject. Both Dharmakīrti and these Śaivas emphasize that the formation of a concept involves both objective and subjective factors. Working within a certain perceptual environment, factors such (...) as a subject’s desires, habits, and conditioning lead him or her to form a concept based on excluding what is not relevant to the accomplishment of his or her goal. However, the two differ in their account of the relationship between concepts and subject/object duality itself. While Dharmakīrti claims that the division of a cognition into subject, object, and awareness is nonconceptual, the subtly shifted definition of a concept that these Śaivas employ allows them to claim that the error of subject/object duality is actually conceptual. This seemingly small difference in their respective evaluations of the nature of subject/object error has surprisingly large consequences. If, as these Śaivas claim, any awareness involving a duality is conceptual, then subject and object are concepts. Moreover, if the formation of a concept requires desire, then some kind of desire must be inherent to consciousness itself before the formation of a limited subject/object pair. In short, ultimate consciousness must be Śiva, who possesses the freedom to will any and all possible realities. (shrink)