In the Phenomenology of Spirit, chapter IV, Hegel attempts to show how consciousness becomes self-consciousness. Self-consciousness manifests itself both as the ground on which it makes its object opposite to itself, and as a higher truth by demolishing the otherness of its object in order to preserve it for self-consciousness. Since it presupposes itself as the inner truth (or ground) it realizes itself both as the origin and the aim of desire. In other words, by virtue of presupposing its identity (...) in its dissolution, self-consciousness desires to re-constitute the unity with itself. Therefore, it grasps everything else as a negative object of desire in advance. That is to say, its appearance seems to be an ‘obstacle’ before its satisfaction. However, through experience of negating, self-consciousness learns that its object is also a ‘means’ (i.e., has truth or positive aspect) for its end point. It realizes this latter aspect of its object especially when it is faced with another self-consciousness. At this level, self-consciousness comes to see that there is a counter-balance of opposing powers between itself and the other self-consciousness. This counter-balance leads both self-consciousness to a mutual recognition and, then satisfaction of mutual desires. Therefore, since both the origin and the aim of desire is self-consciousness itself, it (self-consciousness) grasps itself as the positive (real) object of desire and then discerns in the mutual recognition the positive aspect of another which was taken as a negative element before. The satisfaction of desire begins with realizing this positive aspect of another self-consciousness. (shrink)

After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...) we can overcome false prejudgment only by having recourse to the subject matter of the texts and by understanding texts on the model of dialogue which happens between the partners questioning themselves on the basis of a subject (sache). For him, understanding oneself and others happens as an event of dialogue simply because understanding takes place within the world of language. Language gets concretized and temporalized by the give and take of words. In other words, language is not a mere system of signs, but rather is uncoveredness of beings and the way within which human Dasein realizes himself. Since historical tradition which supports every event of understanding discloses itself only within language and language is a matter of sharing and participating, understanding is historical and temporal. Here the words “historicity” and “temporality” do not refer merely to “being in the history and time.” This is to approach the event of understanding from chronological and universal notion of time. Historicity and temporality are basically the distinctiveness of disclosedness of beings. Philosophical thoughts, scientific theses, trends which effect the course of history constitute the historicity of understanding by creating a sort of discontinuity in the continuity of history. Hence historicity is the basis for the formation of fore understanding and prejudgment. Philosophical hermeneutics tries to show how the continuity of history and traditions occurs through discontinuity (historicity) of understanding. (shrink)

Globalization process through which our individual and societal relations turn out to be parts of world-wide network of power relations has transformed the meaning of the notion ‘dialogue’ dramatically. For discerning better this dramatic transformation, we should focus on the historical meanings of the notion ‘dialogue’. In ancient philosophical texts, such as Plato’s works, dialogue appears to have two different dimensions: 1) conversation of human soul with itself; 2) conversation between human beings toward a common purpose. In each case, this (...) notion refers basically to incompleteness and shortcomings of human knowledge and intellect regarding universal truth. Upon this basis, it signifies that ‘having a purposeful conversation with others’ is being on the way toward universal truth. (shrink)

The dissertation shows that the arguments advanced by E. D. Hirsch for authorial intention as the criterion of interpretation do not provide a basis for validity in interpretation because the subject-object ontology underlying those arguments is incompatible with the idea of the identity of a text's meaning. The dissertation argues that, inasmuch as Hirsch's model of interpretation presupposes the total separation of meaning and significance and restricts the meaning of the text to the author's intention, it establishes an insurmountable gap (...) between text and interpreter. This dissertation will attempt to show that H.-G. Gadamer's approach to interpretation succeeds where Hirsch's fails in providing a basis for a legitimate and true interpretation. ;For Gadamer, we can only understand a text by assuming that we share a common linguistic horizon. The horizon itself, however, is grounded in the ontological features of the subject-matter of the text. These ontological features, he maintains, manifest themselves in the dialogical character of language and provide a transcendental ground for the possibility of giving a true interpretation of a text. The meaning of a text thus retains an identity, in Gadamer's view, but it is also capable of assuming an indefinite variety of finite expressions for its content. Gadamer accordingly argues that the meaning of a text cannot be legitimately equated with the intentions of its author. ;In Chapter One, the problem of relativity and objectivity in interpretation is presented. In this context, the problem of method and subject-object ontology is discussed. Chapter Two turns to the problem of the identification of meaning with authorial intention. The intentionalist approaches of Knapp, Michaels, Juhl, and Hirsch are criticized. It also delineates Gadamer's approach to the identification of the author. In Chapter Three, the problem of textual identity is discussed in terms of Hirsch's and E. Betti's distinction between meaning and significance. After presenting the dynamic identity of the text in Gadamer, it is argued that textual identity reveals itself in the truth-claim of the text. Chapter Four attempts to articulate how the ontological characteristics of textual meaning can, as Gadamer argues, provide a basis for truthfulness in interpretation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Bookworms to Enchanted Hunters: Why Children ReadMaria Tatar (bio)Sensation SeekersThe laws governing the conservation of cultural energy are particularly effective when it comes to children’s literature. Peter Pan, Alice in Wonderland, The Chronicles of Narnia, The Yearling, The Wizard of Oz, Pinocchio, The Wind in the Willows, The Secret Garden, The Snow Queen: these are just a few of the volumes that continue to pull and tug (...) on young readers, drawing them into enchanted other worlds. Their propulsive force has moved from one generation to the next, setting minds into motion, renewing senses, and almost rewiring brains. Favoring expressive intensity over intellectual heft, the books of childhood use no-holds-barred melodramatic strategies until we are under their spell. We can all remember the jolts and shimmer of books we read as children, the moments that sent shivers up and down the spine.“Wow” moments saturate children’s stories, exploiting the emotive power of language for maximum effect.1 Think of the multiple evocations of the web created by the spider Charlotte in E. B. White’s book, how it “glistens” in the light and makes a pattern of “loveliness and mystery.” “What a curious feeling,” Alice declares in Lewis Carroll’s Alice in Wonderland once she has tasted the contents of a bottle marked “Drink me.” After that, the world she enters only becomes “curiouser and curiouser.” Dorothy lands in Oz and her eyes grow “bigger and bigger” at the “wonderful sights” she sees. They continue widening as she follows the Yellow Brick Road to Oz with her three companions. “A million golden arrows” point the way to Neverland, as the Darling children begin to experience the first in a series of bursts of beauty and rumbles of violence. Those rumbles create similar wow effects. Who can forget the moment when Iorek Byrnison, one [End Page 19]Maria Tatar Maria Tatar is the John L. Loeb Professor of Germanic Languages and Literatures at Harvard University, where she chairs the Program in Folklore and Mythology. She is the author of Classic Fairy Tales, The Annotated Brothers Grimm, The Annotated Hans Christian Andersen, and The Hard Facts of the Grimms’ Fairy Tales and has written for the New York Times, the New Republic, and Slate.com.Copyright © 2009 Board of Trustees of the University of Illinois... (shrink)

Evidence shows that people with high social anxiety levels ruminate about distressing social events, which contributes to the maintenance of social anxiety symptoms. The present study aimed to explore the role of shame in maintaining post-event rumination following a negative social event in a student sample. Participants reported negative rumination related to the event one day and one week after the speech. PER measured one day after the speech was not associated with social anxiety symptoms and state anxiety. One week (...) later, participants with clinically relevant social anxiety symptoms experienced greater PER. State shame was the only significant predictor of PER in a regression equation that also included social anxiety symptoms, state anxiety and self-evaluation of performance. Possible explanations and implications are discussed in light of cognitive models of social anxiety. (shrink)

There are many narrations about the Stories of the Prophets in basic hadith, tafsir and historical sources. In addition to the Qur'an, some information about the stories of the prophets is contained in the Torah and the Bible. The stories of the Prophet were known to Jews and Christians before the advent of Islam. Even the Arabs of the jahiliyyah period had some knowledge about the parables. When the revelation about the stories of the Prophet was revealed, the polytheists were (...) extremely disturbed by it and "esâtîru'l-evvelîn" was used to describe these stories as the tales of the past tribes. Apart from the verses in the Qur'an about the stories of the Prophet, both the hadiths in the hadith sources and the narrations in the historical sources, some of this information was authentic information, while some of it consisted of fabricated information. Among these narrations, there are weak narrations such as Isrâiliyyât, as well as sound ones. It is important how the authors who wrote the works of Kasasu'l-Enbiyâ were affected by the hadiths in the main sources and whether they included these narrations in their works. Therefore, in this study, some hadiths related to the Stories of the Prophets in the Kitâbu'l-Anbiyâ section of Sahîhu'l-Bukhârî, which is one of the most important hadith works and accepted as the most reliable book after the Qur'an, were tried to be examined. In particular, some narrations that the authors of Kasasu'l-Enbiyâ's works were not included in their works, although they were mentioned in Sahîhu'l-Bukhârî, were discussed. In fact, there are many hadiths related to the subject in Sahihu'l-Bukhari. However, in this study, six narrations that were not mentioned by the authors of history, tafsir and Kasasu'l-Anbiya were mentioned. While referring to the aforementioned narrations, no analysis of the hadiths was made in order not to go beyond the scope of the subject and not to exceed the limits of the study. The reasons why these narrations are not references in the Kasasu'l-Anbiya literature are emphasized. Thus, these narrations, which are not mentioned in Kasasu'l-Enbiya's works but are mentioned in the Kitabu'l-Anbiyâ section of Sahîhu'l-Bukhârî, are examined and their source status for the stories of the Prophet is examined. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.4 (2004) 113-120 [Access article in PDF] Wonders, Witches, Wolves, and Wisdom Ellen Handler Spitz Honors College Professor of Visual Arts University of Maryland The Annotated Classic Fairy Tales, ed. Maria Tatar, New York: W.W. Norton, 2002, Paperback: 394 pp., $16.95. We persist in hearkening to fairy tales. Along with ancient myths, the parables of scripture, the secular legends and sacred texts of (...) many lands, a stable canon of these magical tales still provides, even in the twenty-first century, an ongoing source of inspiration to artists, composers, choreographers, filmmakers, poets, and, above all, to the writers and illustrators and readers of children's books. They are of abiding interest as well to all of us who, in our various ways, concern ourselves with the aesthetic education of children. Why is this so? One preeminent authority in the field is Maria Tatar, John L. Loeb Professor of Germanic Languages and Literatures at Harvard University, an author who, with wisdom, tenderness, and erudition, has traced and researched these tales. Having devoted two decades to the phenomenon, Tatar's works include The Hard Facts of the Grimms' Fairy Tales, Off with their Heads! Fairy Tales and the Culture of Childhood, and The Classic Fairy Tales: A Norton Critical Edition.1 She has recently come out with a new book, an edited collection of twenty-six tales all illustrated, marginally annotated, and a number of them retranslated for the occasion, the result being The Annotated Classic Fairy Tales, a painstakingly produced, lavishly decorated volume that would grace any library.In addition to commenting, in the volume's elegantly wide margins, on each of the included tales, Tatar has arranged to have this new compilation ornamented with small colored reproductions of both rare and famous images associated with the tales by distinguished illustrators of the nineteenth and early twentieth centuries — artists such as Gustave Doré, Edmund Dulac, Walter Crane, Maxfield Parrish, and Arthur Rackham. While small in size and often not quite as clear as one might ideally wish (I found myself longing for some sorcery that would blow them up to full size so as to be able to feast my eyes on their wealth of detail and imaginative splendor), these images grace the text and greatly enhance its pleasures. Their presence, in fact, is one of the factors that makes this book unique. I know of no other extant work where a comparable effort has been made to join the fairy tales with a multiplicity of their most celebrated illustrations. The effect is astonishing. Readers are either transported directly back into their own early childhoods or newly acquainted with a brilliant visual canon parallel to that of the fairy [End Page 113] tales themselves. I predict it will be a rare reader who, after seeing this book, will not be desirous of learning more about the artists whose works are reproduced here. To further that end and to begin to satisfy the desire she must have known she would create, Tatar has supplied her readers with a section of mini-biographies and bibliographies not only of the authors and collectors of the fairy tales themselves (most notably, Charles Perrault, the brothers Wilhelm and Jacob Grimm, and Hans Christian Andersen) but of the illustrators. For this felicitous marriage — of word and image, of story and picture — her endeavor deserves our gratitude.Rather than take this tasteful treasure trove as a culmination of Tatar's pre-existing work, which, in a certain sense, it is, I prefer to see it as a lure that entices readers to revisit her earlier volumes which, while of recognized scholarly import and interpretive richness, all tackle questions pertinent not only to folklorists and to historians of literature but to all of us who, in the wake of recent history, have come to wonder ever more anxiously what sort of tales we ought to be telling children and ourselves and how and why. This question, incidentally, returns us to Book II of Plato's Republic, where Socrates poses this question directly to... (shrink)

Understanding how traits are integrated at the organismal level remains a fundamental problem at the interface of developmental and evolutionary biology. Hormones, regulatory signaling molecules that coordinate multiple developmental and physiological processes, are major determinants underlying phenotypic integration. The probably best example for this is the lipid-like juvenile hormone (JH) in insects. Here we review the manifold effects of JH, the most versatile animal hormone, with an emphasis on the fruit fly Drosophila melanogaster, an organism amenable to both genetics and (...) endocrinology. JH affects a remarkable number of processes and traits in Drosophila development and life history, including metamorphosis, behavior, reproduction, diapause, stress resistance and aging. While many molecular details underlying JH signaling remain unknown, we argue that studying “hormonal pleiotropy” offers intriguing insights into phenotypic integration and the mechanisms underlying life history evolution. In particular, we illustrate the role of JH as a key mediator of life history trade-offs. BioEssays 27:999–1010, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

This article was written by Musa Jarullah Bigiyev (Rostov, 1875 – Cairo, 1949) who was a Turkish - Tatar scholar and published in Japan in 1941 in the Kaikyo Sekai– Islamic Worldjournal in Japanese.In this work, firstly Musa Jarullah Bigiyev explained the foundations of the Turkish population living within the borders of the Soviet Union, and then he expressed Turkish policies in the early 20thcentury. Musa Jarullah Bigiyev said that in the first half of 20thcentury, despite the intense efforts (...) made for the freedom of Turkish people who lived in Russia, it was not succeeded as the necessary unity could not be achieved and Russia implemented hard policy on them.In conclusion, Musa Jarullah Bigiyev finishes his work by saying that “As real Muslims, as free people and the owners of the Turkish power, we must not have the patients what will fall into Bolsheviks’ trap”. (shrink)

In this article, the city and the urban space shall be understood as a political platform, where identities and powers are bargained, and as a screen on which they are projected. In this context, I will reflect on the strategies of identity management ‘from below’ employed by Tatar young people in Kazan and on their attempt to build a ‘Tatar urban youth culture’. These identity strategies are mainly oriented against the ‘Russian other’, a decadent consumerist West and an (...) ignorant rural Tatar culture and their main issue is the ‘repossessing’ of Kazan and the Tatarisation of the city. Such strategies namely include the use of the Tatar language in predominantly Russophone public spheres, the introduction of Tatar folkloristic elements in music and fashion as well as the appeal to a (lost) Tatar urban culture associated with an enlightened approach to Islam and to the pre-revolutionary Tatar intelligentsia. Tatar youth scenes thus use ethnicity as a resource in the linguistic, religious, historic and cultural (re)appropriation of the urban space, which in turn has to be understood as a symbolic political act in a specific historical as well as ‘glocal’ context. Thus, this article can be seen as a contribution to a critical approach towards cosmopolitanism introducing alternative concepts to reflect relationships, norms and values in urban life. (shrink)

In this article, the city and the urban space shall be understood as a political platform, where identities and powers are bargained, and as a screen on which they are projected. In this context, I...

How are the human rights pertaining to the freedom of conscience/religion, health, and distinct culture intersect in the context of a global pandemic in the Muslim-minority areas? How do Russia’s Muslims make sense of the challenges to those rights caused or exacerbated by the COVID-19 pandemic? In this paper, I focus on diverse Muslim Tatar communities, primarily of the Middle Volga region, who have recently witnessed numerous political and socioeconomic challenges infringing on their human rights. Attending on the period (...) of the COVID-19 pandemic, in this paper I gauge the nature of human rights in the areas of health and religion by interrogating how the general Muslim publics and elites understand, justify, and explain those challenges in an environment of creeping authoritarianism. I call for a conceptual shift from the elite-driven traditional security perspectives to those of human rights as quotidian/everyday experiences while considering these vital issues. I use the Tatar-language Internet forums for the empirical analysis, offering and delineating the discursive repertoires and categorizing the areas of public concern in the new pandemic world. (shrink)

Located at the junction of trade routes between Prichernomorje and the Mediterranean, Crimea has always been in the sphere of ethnomigratory processes. Therefore, it is natural that the elements of the Scythian, Greek, Gothic, Hun, Khazar, Kypchak and Turkomyslian cultures influenced the formation of the spiritual and material culture of the Crimean Tatar people. The variety of ethnoses that have changed continuously over the centuries has been reflected in the dialectal structure of the Crimean Tatar language that exists (...) up to the present time. (shrink)

In the history of the formation and development of the Muslim culture of the Crimea, several periods can be distinguished, for each of which the range of distribution of Islam, its status and the structure of supporters are diverse. Such periods are: 1) Pecheneg-Kipchak Ordinsky ; 3) the Crimean Khanate ; 4) Russian ; 5) Soviet; 6) democratic development, which began in 1991 in Ukraine and marked the beginning of the revival of the Muslim culture of the Crimean Tatars.