Post Modernism

An element that remains consistently distinctive in the writings of the Greek composer Michalis Adamis (b. 1929) is his lifelong conviction to the dynamic interrelation between symbolism and abstraction that permeates the aesthetic orientation of his compositional outlook. Apart from, but not contrary to his belief in the inherently abstract nature of music, Adamis considers the symbolic qualification of his music’s semantic content commensurate with the historical or cultural distance from the shared frame of reference that defines its symbolic dimension. In terms of compositional practice, the abstract inherence of Adamis’s music is allowed to emerge not through the deployment of automated procedures upon semantically sanitized musical material but through an attempt to incorporate material and procedures from his Byzantine and Greek traditional musical inheritance. The structural means effectuating this attempt pertains primarily to the centonization of idiomatic melodic formulas...

Abstract: This article claims, under the form of some coments, to explore the ambiguities and the ambivalences, as well the challenges, that historians have toface in order to rethink the place and true role of History in our postmodern society. ln fact, just after the 70s, we live under the sign ofrelativism or; as Sennett has pointed some years ago, under "the tyranny of the self" which affects the traditional faith in the reason and in the Enlightenment norms that, since Modern times, had governed social life. Can historians, in this disturbed times, resist the growing sceptical wave that seems to jeopardize the historical craft? Or is our knowledge-definitely condemned to be a rhetorical one, just an historical imagination?
Keyword: Historiografia.

Este libro clásico recién incorporado al conjunto de Academia.edu da cuenta de los prolegómenos y los primeros años de la antropología posmoderna. Con el correr de un par de décadas pudo verificarse que mi sombrío pronóstico, asentado en un prólogo que se come la mitad del libro, no era del todo descaminado: la antropología posmoderna no pudo formular en todo ese tiempo una sola heurística positiva. La postura crítica que adoptó el posmodernismo, y que rara vez toca resortes epistemológicos esenciales, permaneció asimismo ajena a todo conato de genuina reflexividad: la crítica posmoderna es siempre crítica de otras estrategias, jamás de la propia.

En cuanto a la presunta radicalidad política del posmodernismo antropológico, mejor ni hablar; no es necesario ser Noam Chomsky (o Alan Sokal) para percibir el carácter inherentemente inocuo y retrógrado de su posicionamiento, que con el tiempo ha resultado funcional al del neoliberalismo cuya trayectoria acompañó.

Ya en su sexta o séptima edición, esta obra ha sido clave en el conocimiento del posmodernismo en general y del posmodernismo antropológico en particular en los países de habla castellana. Si usted no está al tanto de los detalles personales, conviene que le aclare que nunca he sido posmoderno. Más bien todo lo contrario.

Sumado a otro caso bien conocido (La interpretación de las culturas), el libro en cuestión es sólo un indicador de la irreprimible propensión que tenemos ciertos autores a estudiar y difundir ideas con las que nadie en su sano juicio debería estar de acuerdo. Ideas que se promovieron, además, como las últimas (literalmente) que valía la pena tener en antropología. Y que algunos siguen sosteniendo, como si el posmodernismo no fuera ya, desde hace unos cuantos años, una agenda agotada. De hecho, los libros, artículos, ponencias y páginas de Web que se titulan algo así como “Qué fue el posmodernismo” ya son legión. Cuando en la década de los noventa los vientos cambiaron, buena parte de los antropólogos posmodernos propuso mudarse a los estudios culturales, un tema álgido al cual he dedicado otro libro.

Este texto, mientras tanto, sigue siendo lectura obligada sobre una teoría antropológica que, lejos de ser heterodoxa, es sustentada por muchos de los que todavía hoy dominan la academia: una generación en vías de jubilarse pero que no acaba de morir.

Contenidos:

Clifford Geertz – "Géneros confusos. La refiguración del pensamiento social".
Richard Shweder – "La rebelión romántica de la antropología contra el Iluminismo, o el pensamiento es más que razón y evidencia".
Michael Agar – "Hacia un lenguaje etnográfico".
James Clifford – "Sobre la autoridad etnográfica".
George Marcus y Dick Cushman – "Las etnografías como textos".
Marilyn Strathern – "Fuera de contexto. Las ficciones persuasivas de la antropología".
Dennis Tedlock – "Preguntas concernientes a la antropología dialógica".
Stephen Tyler – "Acerca de la “descripción/desescritura” como un “hablar por”".
Dennis Tedlock – "Sobre la representación del discurso en el discurso".
Stephen Tyler – "La etnografía posmoderna: De documento de lo oculto a documento oculto".

To begin, this book provides the student of the field with a comprehensive and
concise panorama of its applications across the closely intertwined paradigms
of equivalence, function, and discourse. For the general reader
in Applied Linguistics, it serves as an analogy for how to converge on discussions,
say, in Second Language Acquisition, where theoretical differences too
often unnecessarily derail productive problem-solving, even about theoretical
models.

Twenty-First century is witnessing ultimate advancements in the field of communication systems. Ultra modern technologies have introduced numerous modes of communications and it has effectively left the mankind fully dependent on it. Present day life is hard to imagine without the electronic gadgets like mobile phones, satellite or cable TVs, VR & AV capturing devices, CCTVs, etc. These devices have become the part of our daily activities; our life style and we are used to communicate with it. Media’s participation in social communication is as old as its origin but initially it was more for the purpose of dissemination information. Being a medium of communication like language media has matured in as social media and it has also started playing a vital role as of a language. We are no more relying only on spoken words, hand written letters, physical emotional gestures, and sensations through touch or so. Moreover the modern and sophisticated electronic gadgets are redefining our perception and reliability about the understanding of communication and production of meaning without sensory organs and direct stimulations. Artificial sensory simulations are replacing basic emotional behaviour involved in an individual and personalised physical communications. Thus it is creating a scope of multilayered communicative skills affecting the environment of media and society

Racial discrimination, violence, and inequality are the most prominent factors creating troubles for black people in North America and apartheid South Africa for long. These factors show the authority of the whites over black races. The very big problem is the sordidness and wretchedness of Black's life regarding their shelter which includes home structure and its location. Many critics and writers have been writing about racism. The purpose of this research is to analyze 'Racism' revealed through the "Physical" aspects of the concept of 'Home' that is mentioned in the book"The Help" by Kathryn Stockett.

Trăsătura pe care Matei Călinescu o consideră fundamentală este eclectismul rafinat, criticul arătând că mișcarea are tendința de a "pune sub semnul întrebării unitatea și de a atribui valoare părții în detrimentul întregului". Plecând de la observațiile criticilor americani, Mircea Cărtărescu stabilește, în volumul Postmodernismul românesc, trăsăturile generale: 1. Indeterminarea: artistul renunță la idealul perfecțiunii capodoperei, pentru că descoperă că esteticile tradiționale nu-l mai satisfac, iar valoarea este relativă. 2. Fragmentarea: nu poate exista o viziune unitară asupra existenței, care este percepută fragmentar. Consecința este manifestarea discontinuității și în opera de artă, textul literar ajungând să fie fragmentat. 3. Decanonizarea: se produce o demitizare a valorilor, neacceptându-se o dominantă resimțită ca opresivă, considerându-se că pot să coexiste toate formele culturale. 4. Lipsa de sine și lipsa de adâncime: operele de artă nu sunt manifestări ale eului creator, ci sunt fie lipsite de sine, fie proliferări ale unor false euri, fără adâncime, ceea ce înseamnă că nu trebuie căutat un sens originar. 5. Ironia: postmoderniștii mimează, iau în derâdere, fantazează, neexistând valori inatacabile. 6. Hibridizarea: combină speciile și genurile esteticii clasice. 7. Carnavalizarea: artiștii manifestă preferință pentru burlesc, alegorii complicate, pentru eroi comici. 8. Construcționismul: dispare raportarea referențială și opera narativă se poate corecta, chiar se poate schimba.

Great journeys must be imagined first
and so trenchant in their intent
to slake the deepest kind of thirst,
they grasp imaginers by the throat
and tell them bluntly
only through travail and trial,
by purging fire
and hammer blows be smote
can their spirit be reforged
and history's child
be sired.
This ordeal can either temper
or destroy
according to its whim,
or perhaps the pilgrims’ strength within.
Courage can surmount faint hearts,
but how can faith presume
that having gambled all,
there is a way to save us in the end?
There are no roads upon the other side,
except the ones we make,
every step perhaps at stake
our lives,
every view through soldiers’ eyes.
And so we wile away our days
beside brooding familiarities
that will not speak to us for fear
that it is not the sun that brightens
all that we hold dear,
but the bonfire of our vanities;
that the deepening darkening shade it castes
is not shadow,
but decaying sanity.
We look for hopeful signs,
but at midnight,
the clock rings its hands and says
in anguished tones,
“Ladies and Gentlemen,
it’s time.”

يُعَدُّ وائل حلاق أبرز من تفاعل مع أطروحة الفيلسوف طه عبد الرحمن في السياقِ الغربي، وهو المفكر العمومي والعالم الكبير في تاريخ النظريات الفقهية وتراث الشريعة الإسلامية بجامعة كولومبيا بأمريكا. وقد اشتهر اسم وائل حلاق مع أعماله الفكرية العامة التي استثمر فيها عمله التاريخي المتخصِّص في التراث الفقهي، لتقديم رؤى نقدية لمشروع الحداثة والدولة الحديثة كما جاء في كتابهِ المهم «الدولة المستحيلة» THE IMPOSSIBLE STATE، ولتوسيع وتعميق إرث نقد الاستشراق، وذلك في كتابهِ «قصور الاستشراق» RESTATING ORIENTALISM. إلا أننا في هذا الحوار الذي خصَّ به المفكر الكبير وائل حلاق مركز نهوض، سنتفاعل معه حول مضامين كتابه الأخير عن فلسفة طه عبد الرحمن، الذي جاء بعنوان «إصلاح الحداثة: الأخلاق والإنسان الجديد في فلسفة طه عبد الرحمن» REFORMING MODERNITY :Ethics and the New Human in the Philosophy of Abdurrahman Taha الصادر عن مطبعة جامعة كولومبيا سنة 2019.

For Jean Baudrillard, the age of late capitalism is characterised by an endemic loss of meaning, as “serial repetition” produces a cultural state in which signifiers refer not to actual objects, but to previous signifiers, and thus become increasingly emptied of their original denotation. For Jerrold Hogle, Baudrillard’s simulacrum essentially characterises the majority of Gothic narratives.
This paper explores this relationship through an examination of two novels, Sarah Waters’ The Little Stranger (2009) and Ali Smith’s The Accidental (2006), both of which involve spectral intrusions into bourgeois homes during periods of social and economic upheaval. It begins by meditating on representations of conservatism as intrinsically spectral in its attempt to perpetually relive the dead or dying ways of the past in the present. It then considers Fred Botting’s characterisation of the Gothic as an evocation of nightmare, contrasting the aptness of this reading to Waters’ morbid novel with The Accidental, which instead focuses, more optimistically, on awakenings. Finally, it contemplates the Derridean concept of the spectre as that which must be acknowledged to effect change within these novels, examining their characters’ comparative levels of willingness to do so in relation to the extent to which their lives are either corroded or transformed.
Ultimately, this paper argues that a recurrent question posed in Smith’s novel – “Imagine or afraid?” – encapsulates the essential choice with which humanity is repeatedly faced: as our old ways collapse around us, we can either cling to them at our peril, or dare to imagine an alternative future.

The book examines the wide-ranging implications of the view that everything is physical, that no immaterial entities, forces or phenomena exist, for historical research. Materialism has wide-ranging consequences for the understanding of the nature of social institutions, the capacities of historical figures to decide, act, acquire beliefs and communicate as well as for problems such as the interpretation and the translation of historical documents. It also entails the rejection of the view that forces such as culture, language or society construct physical reality or that the historical past is constructed through the work of the historian. The book is intended to present a comprehensive materialist perspective on historical research and the understanding of the historical past.

Article based on paper presented as part of Panel 24: ‘Looting, Refusing, Negating, Embodying’ ‘Critical Refusals’ Fourth Biennal Conference of the International Herbert Marcuse Society, University of Pennsylvania, 27-29th October 2011

http://www.pdcnet.org/radphilrev/content/radphilrev_2013_0016_0001_0375_0385

http://web.asc.upenn.edu/news/Critical_Refusals_Conference.pdf

In recent decades, the problem of post-truth has emerged. Values such as fairness, objectivity, and critical dialogue have become more difficult to achieve. Various characteristics are associated with this, such as the
emergence of new technologies and a new era in political relations with the rise of fundamentalism and populism. Besides, the reference to postmodernism is always commonplace in the bibliography on the subject. Considering this, the article’s main objective is to philosophically analyze the theoretical foundation of post-truth, the postmodernism. From the methodological point of view, this theoretical study will take the interpretive approach as a reference. Interpretive hermeneutical criticism has been combined with a documentary analysis of the main works that address this problem. The article explains the main characteristics of the concept, considering the current and notorious interpretation, and then interprets the position that criticizes postmodernism as the theoretical basis of the post-truth era. It concludes by defining that the relationship between post-truth and its theoretical foundation has a dogmatic and contradictory character since it confronts subjectivist relativism with
the dogma of a realist metaphysics.

A réflexion on the french New Right/radical right wing groups from a post-modern perspective.

According to a survey published by the French newspaper Le Monde a few days before the 2012 presidential elections, 26% of voters aged 18 to 24 support Marine le Pen (1). These results may always be called into question ; even so, it seems clear that nowadays it is no longer possible to say that “youngsters fuck the National Front”, as the French punk band Bérurier Noirs sang in the 1980s.

Voting the National Front has always been considered “reactionary”, “a thing of the past”, something to which “the youth”, traditionally seen as progressive and prone to liberalism, seemed immune. I will here try to explain this paradox: the resurgence of the far-right shall not be interpreted, as has been said many times, as a step backwards (provided that/ insofar as history has indeed a meaning), but rather as the product of our postmodern society, a phenomenon that can be understood by observing the recent cultural and economic developments.

First of all, I will briefly outline the changes brought about by the post-industrial society and their influence on social movements; I will then provide a short historical overview of the French right-wing from the 1970s to the present day, trying to contextualise the complex power relations into the social trends presented in the first section. To conclude, I will address the issue of the far-right counterculture and examine the factors that played a role in shaping this new approach to politics.

The research paper analyses architectural languages employed in designing contemporary Hindu temples in India. Several temples, designed and built in contemporary times, continue with the traditional languages of Indian temple architecture. However, there are others, which depart from the traditional in various degrees and ways. The research argues that two distinct new architectural languages may be witnessed in these departures, which are identified as Modernist, and Post-Modernist – the latter, in turn, revisiting the relevance of the Post-Modern in contemporary Indian architecture. The analysis inspects the differing ‘design paradigms’ – consisting of intentions, which are manifested by adopting particular strategies, and employing a selection of suitable tropes. This conceptual framework of analysis is an original contribution of the paper. The interpretive and argumentative investigation involves selected illustrative case studies, and employs primary visual appraisals, interviews, as well as material available from secondary sources. The characteristics of the languages are established through the research findings and are presented through a comparative matrix indicating the salient features. In the process, the research revisits some existing critical analyses, and at times, reinterprets and supplements them.

Este trabalho pretende analisar as manifestações do conceito de "dobra", proposto por Gilles Deleuze (1925-1995) em Le pli: Leibniz et le Baroque (1988), no pensamento barroco e pós-moderno e em suas aplicações no campo da arte e da arquitetura. Objetiva explicitar características convergentes nestes dois momentos, abordados tanto como períodos históricos e estilísticos, quanto pensamentos com essências sobreviventes. Discute sobre complexidade, deslocamento, repetição, subjetividade e movimento em Francesco Borromini (1599-1667) e em Peter Eisenman (n. 1932) a partir da perspectiva trans-histórica de Aby Warburg (1866-1929).

This paper pretends to analyze the manifestation of the "fold" concept, proposed by Gilles Deleuze (1925-1995) in Le pli: Leibniz et le Baroque (1988), in baroque and post-modern thoughts and in its applications on the fields of art and architecture. It aims to explicit convergent features in these two different moments, approached not only as historical and stylistic periods, but as ways of thinking with surviving essences. It discusses about the complexity, displacement, repetition, subjectivity and movement in Francesco Borromini (1599-1667) and Peter Eisenman (b. 1932) from the Aby Warburg's (1866-1929) trans-historical perspective.

Este trabajo pretende analizar las manifestaciones del concepto de "pliegue", propuesto por Gilles Deleuze (1925-1995) en Le pli: Leibniz et le Baroque (1988), en el pensamiento barroco y posmoderno y en sus aplicaciones en el campo de la arte y la arquitectura. Busca explicitar características convergentes en estos dos momentos, abordados tanto como períodos históricos y estilísticos, como pensamientos con esencias sobrevivientes. Discute sobre la complejidad, el desplazamiento, la repetición, la subjetividad y el movimiento en Francesco Borromini (1599-1667) y en Peter Eisenman (1932) en la perspectiva trans-histórica de Aby Warburg (1866-1929).

This paper tries to bring out the literary trends of Odia literature from nineteenth century to the last part of twentieth century. With reference to the long literary passage of some 175 years attempts have be to introduce Guruprasad Mohanty and churn out the specialty by the by of his poetry. How the passage runs, with what level of frequency and with what newness-all these things are discussed here in this article. What was the need of the modern lite and why it is so-everything in this regard has been discussed along with various proofs. The real and underneath reasons of complexity of this post independence literature or the attitude and nature of this literature (especially poetry) are brough Especially, here efforts have been taken to differentiate between the pre-independence and post independence literature. Again, in one of the sections, there is a sketch of influences, inspirations and impacts of T.S. Eliot, his life, literatur style and personal doctrines. Further, how he has influences Guruprasad Mohanty has also been discussed with ample examples. Overall an assessment has been made on the originality of Guruprasad's literature as well of the attempts of some other contemporary poets of this period.

The present work aims to investigate the postmodern historiographical
metafiction of Linda Hutcheon, the cultural massification of Fredric Jameson and
The contemporary brazilian historical novel by Antônio Roberto Esteves in
narratives by the writer Rubem Fonseca. For this purpose, I selected a historical
extraction tale, H.M.S Cormorant in Paranaguá, from O Cobrador (1979),
Agosto (1990), which is a historical noir novel and O selvagem da ópera (1994),
a film script argument in the form of literary narrative. By selecting for the thesis
such singular expressions among themselves, from the author's narratives, I
demonstrated the versatility of Rubem Fonseca as a storyteller, novelist and
screenwriter, alluding the historical rereading common to the plots and being the
epicenter of this academic research, which will contribute to the future
researchers of this Brazilian canonical writer.

O presente estudo sobre a obra A Costa dos Múmurios, de Lídia Jorge, confronta as variações entre as versões históricas de populações não centrais no arranjo social e a versão oficial, que atende a setores dominantes ao confirmar suas perspectivas, zelando por suas intenções.

Sumário
Capítulo 1 - Dos clássicos aos contemporâneos: revendo e conhecendo importantes categorias referentes às teorias do lazer (Alcyane Marinho; Giuliano G. A. Pimentel)
Capítulo 2 - Teorias do lazer e positivismo (Cleber Dias)
Capítulo 3 - Teorias do lazer: contribuições da fenomenologia (Cae Rodrigues; Fábio R. M. Lemos; Luiz Gonçalves Junior)
Capítulo 4 - Marxismo e estudos do lazer no Brasil (Elza M. M. Peixoto; Maria F. R. Pereira; Francisco M. C. Freitas)
Capítulo 5 - Leituras pós-modernistas nos estudos do lazer (Giuliano G. A. Pimentel)
Capítulo 6 - O método Problem-Based Learning e sua aplicabilidade nos estudos do lazer (Ricardo Ricci Uvinha)

Apresentação
Embora não exista - a rigor - uma Teoria do Lazer, o lazer é objeto de diferentes abordagens científicas e filosóficas. Neste contexto, variadas disciplinas vêm contribuindo para a compreensão do lazer em bases teóricas sólidas, apreendendo esse fenômeno desde suas imbricações no capitalismo até sua pertinência para o processo civilizatório. Mas, sem dominar os fundamentos sobre os quais se sustenta cada abordagem teórica, há o risco da crescente produção na área redundar em meros apanhados descritivos, despossuídos de capacidade analítica, densidade conceitual e coerência metodológica.
No bojo do processo de amadurecimento, esta obra reúne seis trabalhos sobre a produção e disseminação de conhecimentos sobre o tempo livre, seus usos e representações. Os fundamentos e aplicativos apresentados nesta obra são resultantes de pesquisas em relação ao conhecimento existente no campo do lazer e aos métodos de sua produção e difusão, incluindo as três matrizes teóricas mais conhecidas (Positivismo, Fenomenologia e Marxismo), mas não se restringem a elas.
Os capítulos situam a rica produção sobre lazer evidenciada, especialmente, pelas distintas disciplinas que contribuem para a construção de abordagens teóricas sobre esse objeto. Considerando que uma investida sobre o estado da arte revela as muitas lacunas ainda insuficientemente mapeadas, foi producente estabelecer o diálogo com a produção clássica e recente sobre lazer, de forma particular em relação ao que vem, historicamente, sendo produzido pelos autores nacionais.
Revela-se, pelos recortes estabelecidos nos trabalhos, o forte impulso nas produções a partir dos anos 1990, quando os programas de pós-graduação começam a ter linhas e áreas destinadas às investigações em cultura, esporte, turismo e outras facetas do lazer (também nas suas relações com espaço, trabalho, política e educação). Nesse período, também se observam o surgimento de novos periódicos e a publicação de textos na íntegra em anais alimentados, quantitativamente, pela franca expansão do Ensino Superior. Mais à frente, as produções teóricas, antes escassas e sufocadas por incontáveis relatos de experiência, foram, de maneira gradual, adensando-se, resultando em um ritmo acelerado de emissão de novas obras, bem como a tradução e o intercâmbio com autores estrangeiros. Concomitantemente a esse movimento, observa-se o aperfeiçoamento das produções quanto à diversificação de procedimentos, à congruência teórica e à densidade investigativa em temáticas consolidadas, ao mesmo tempo em que categorias originais abrem caminho para abrangência de novos tópicos de análise.
Outras conquistas também podem ser mencionadas: mais de 20 anos de existência do Encontro Nacional de Recreação e Lazer (ENAREL); sedimentação dos grupos de pesquisa, incluindo a regionalização de grupos e eventos (a exemplo do Encontro de Lazer do Paraná, desde 2002); criação do mestrado multidisciplinar em Lazer (na UFMG); publicação, desde 1998, de uma revista especializada (a Licere); e internacionalização da inserção dos pesquisadores (em entidades, eventos e pesquisas).
Esse cenário de importantes avanços, mas também de persistentes atrasos teórico-metodológicos (não somente na pesquisa, mas também no ensino das teorias do lazer), motivou a reunião de pesquisadores para o estabelecimento desta contribuição - ainda limitada - ao estudo de categorias, fundamentos e métodos no campo do lazer.
Para tanto, o capítulo de Marinho e Pimentel trata dos retrocessos e avanços no desenvolvimento das categorias lúdico, recreação, ócio e lazer. Embora pareça que tudo já foi escrito sobre esses termos, os autores apresentam os desdobramentos possíveis e os consensos mais atuais. No segundo capítulo, Dias recorre à História para compreender as bases do pensamento empírico-analítico e como este pode erigir um entendimento sobre o objeto lazer. Esse autor aponta para os equívocos na crítica a esse método, ao passo que se depara com a carência de pesquisas claramente denominadas como positivistas.
Rodrigues, Lemos e Gonçalves Júnior produziram o terceiro capítulo, explicando como se pesquisar o lazer com o uso do método Fenômeno Situado, oriundo da fenomenologia. Além de mostrar o estado da arte no país, os autores relacionam os usos de tal método, por diferentes intérpretes, nos estudos do lazer. Em relação à apropriação do referencial marxiniano para a produção de conhecimento sobre o lazer na Concepção Materialista e Dialética da História, Peixoto, Pereira e Freitas produziram um balanço do estado da arte.
O penúltimo trabalho, de Pimentel, atenta para a querela da pós-modernidade e como ela afeta a discussão sobre o lazer e o lúdico. À semelhança dos outros capítulos que privilegiaram a fundamentação em um autor (Comte; Merleau-Ponty e Marx) foram selecionadas as principais provocações e categorias adotadas por Maffesoli para a compreensão das práticas de tempo livre na sociedade contemporânea. O sexto e último capítulo culmina com a problemática da formação de profissionais críticos para a intervenção no lazer. Nele, Uvinha apresenta sua experiência com o método Problem-Based Learning (PBL) como ferramenta de inovação do ensino das teorias do lazer no contexto universitário.
Portanto, na identidade da obra, os estudos ora apresentados, além de estabelecerem juízo crítico sobre o estágio atual da produção teórico-empírica no lazer, também foram organizados para – heuristicamente –subsidiar novas produções nas diferentes bases científicas tratadas. Enfim, esperamos que este livro cumpra seu objetivo, que é o de servir à apreensão atualizada de teorias, métodos, conceitos e controvérsias dos estudos do lazer, contribuindo para a formação de pesquisadores e profissionais na área.

Giuliano Gomes de Assis Pimentel

anlatı/yorum
dünya üzerinden gelip geçerken insan tekinin macerasını
anlatı türündeki eserlerden hareketle
anlama/yorumlama gayretiyle meydana geldi.

Bir yanıyla okuyarak dünya içerisinde var olma ve
yeni anlam alanlarına ulaşma çabası
diğer yanıyla yazarak bu anlamı görünür kılma gayreti
böylesi bir çalışmanın merkezini oluşturdu.

Kitapta; farklı zamanlarda yazılmış ancak aynı gayenin etrafında,
kimi zaman akademik kimi zaman da popüler dergilerde yer bulmuş
yazılarla “anlatı”lar “yorum”lanıyor.

Ahmet Midhat Efendi’den Ahmet Hamdi Tanpınar’a,
Halit Ziya Uşaklıgil’den Ömer Seyfettin’e,
Hüseyin Rahmi Gürpınar’dan Yakup Kadri Karaosmanoğlu’na,
Sabahattin Ali’den Sait Faik Abasıyanık’a,
Tarık Buğra’dan Kemal Tahir’e,
Oğuz Atay’dan İhsan Oktay Anar’a,
Sevinç Çokum’dan Safiye Erol’a,
Mustafa Kutlu’dan Nazan Bekiroğlu’na,
Stefan Zweig’dan Umberto Eco ve Cengiz Aytmatov’a
uzanan bir anlatı evreni üzerine yazılmış yazılar,
yazarının da düşünsel macerasına tanıklık ediyor.

anlatı/yorum
muhataplarını yeni yolculuklara çıkma adına yola koyabilme
imkânını da içinde barındıran metinleri içeriyor.

O artigo investiga como a condição pós-moderna emerge na medida que se forja uma narrativa para ela, o que suscita indagações como experiências formativas vão se produzindo ao longo da própria pósmodernidade. A hipótese gira em torno da concepção que a pós-modernidade é produção de narrativa que, na medida que descreve a si mesma, cria a sua própria analítica sem prescindir de relações estéticas, éticas e políticas. Para tanto, o artigo explora duas obras do pintor francês Balthus: A passagem do comércio Santo-André (1952-1954) e A rua (1933), com o intuito de se explorar como uma política de trajetividade se consolida na pós-modernidade e como, a partir dela, é possível se produzir outras trajetividades para a formação dos sujeitos pós-modernos. Ao cabo, sustenta-se que a pós-modernidade emerge como radicalização de cenários problematizadores de uma série de trajetos que nos situam na intercomunicação perspectivada sob um triplo desafio formativo que não cessou de se interpor para nós, desde a modernidade: a busca de uma formação estética, ética e política.

"The French contemporary artist Pierre Huyghe enjoys international acclaim, witness the many one-person and group exhibitions in which his work has been featured, and the prizes he has been awarded. His workplace in New York City, where this interview was conducted on January 20th, 2017, is an office where research and thinking take place and not a studio where things are made. The work Huyghe and/or others produce following his directives seems based upon raising questions, but what these are is unclear. Therefore, what the answers are is equally so".

https://www.theartsection.com/pierre-huyghe

There are times in life when we feel overwhelmed with problems, challenges, confusion and hardships. We know from experience that the time to prepare the soul for war is not in the midst of these battles of life. Preparation for war must be done in times of peace, just like planting seeds for the fall harvest must be done in the spring.

By preparing our souls with an understanding of God’s promises we can brace ourselves for the impact we will face when the negative situations of this fallen world arise in our personal lives, at work, in our relationships, in our finances, or in our health. With our souls sown with the seed of God’s word we will be ready to reap a harvest of peace and rest when it is needed.

Preparation for battle is necessary not only because of our various personal problems, but is also increasingly needed as our culture, our nation, and our world move further away from the Truth of God’s Word and enthusiastically celebrate choices that rebel against God’s created reality. As this societal and cultural decline continues, life will become more difficult for many people because our culture is becoming more antagonistic toward the ways of God.

We need to learn how to enter daily into the place that God has prepared for our souls to rest.

“Brace for Impact” will encourage you by providing explanations of God’s promises and insight into God’s ways. The fortress of our soul is equipped by a mind filled with understanding God’s promises and purposes, but often false truths can create a stronghold that prevents our soul from hearing and understanding God’s promises. “Brace for Impact” will help identify some of these strongholds that have taken our souls captive. We will begin demolishing arguments and arrogant opinions that rise up against the knowledge of God. Our minds can be set free by Truth and Reality so our souls can be fortified with hope and the promises of God.

“As cultural decline continues your soul needs to be fortified with Truth and confidence in God.”

“Those who understand God’s ways are able to stabilize their souls.”

Twelve promises the Western World needs to know to maintain Christian faith in a collapsing culture:

1. God is God
2. If you seek God, you will find him
3. Future glory
4. Strength in weakness
5. Everything leads to God’s goodness
6. Rescued from every evil attack
7. Endurance
8. The appointed time..wait for it
9. God controls governments and nations
10. Understanding: the one who has will be given more
11. Wisdom: Ask for it
12. Empowered in contentment

It was Gandhi who gave centrality to the debate on sanitation from the perspective of bio-power. The category of sanitation for him was not something to be used as a form of control but an instrument for transforming the structural caste-based hierarchy. Gandhian idea on sanitation resonates well with the anthropological notion of holism. He has visualised sanitation across the domains of soma, polis and psyche. Sanitation for Gandhi is not limited by its technical definition requiring only technical solutions but in its expansion that assumes a metaphorical significance. For Gandhi, swaraj (self-rule) in political sphere can only be achieved if there is a collective sense of sanitation and hygiene. The field of sanitation, therefore, can be seen as a testing ground for the ability and preparedness to achieve political swaraj. Sanitation reforms for him are based on reforming the collective sense of social self. This kind of reformation leads sanitation into the domain of the ‘moral...