The nature of mental representations of linguistic expressions in relation to the time course from intention to articulation is a major issue. We discuss Branigan & Pickering's proposal to use structural priming to tap into this process. We show that their interpretation of their findings cannot be maintained. We reinterpret these results and suggest a revision of their conclusions.

Une tête de koré découverte dans les fouilles récentes des entrepôts du palais d’Amathonte témoigne par sa qualité d’exécution d’une influence manifeste des courants de la sculpture grecque classique. Associant subtilement stylisation et naturalisme, elle réalise parfaitement la synthèse de la tradition chypriote (avec une iconographie traditionnelle) et des courants inspirés par la sculpture grecque, particulièrement la toreutique. Elle peut être rapprochée du point de vue de sa facture des deux colosses et d’une statue du «Seigneur aux lions » trouvés (...) sur l’agora d’Amathonte et datés du milieu et des premières décennies du Ve s. av. n. è., mais également, ainsi qu’on tente de le montrer, d’une tête de dédicant découverte à Golgoi et conservée au Metropolitan Museum of Art de New York. Ces éléments témoignent une fois encore de l’importance et de la richesse du royaume d’Amathonte qui, dans la seconde moitié du Ve s. av. n. è., était en mesure d’attirer à lui des artistes de tout premier plan. (shrink)

Existing theoretical literature on justice, law, and community typically treats them as ideas studying them through an analytical and rational approach. In this article, I propose to investigate these concepts through aesthetic experience as an attempt to both sharpen our imagination of such concepts and demonstrate they are inseparable. I do this by painstakingly examining the movies Shoplifters by Kore-eda and The House That Jack Built by Von Trier. Rather than focusing on thematic analysis, I claim and show that film (...) form is crucial for aesthetic and affective experience. Furthermore, and against the conventional view, I argue that both movies articulate a spatialized vision of justice defined by its materiality. Together these aspects help us to keep (re)imagining law, justice, and community, and grasp better their worldmaking properties and powers. (shrink)

This title is a book of three richly detailed treatments of the myth of Kore. Kore, also called Persephone and referred to poetically by the Greeks as 'the unspeakable girl', was the daughter of Dermeter and Zeus who was abducted by Hades and made queen of the netherworld.

Italian philosopher Giorgio Agamben is the rare writer whose ideas and works have a broad appeal across many fields, and his devoted fans are not just philosophers, but readers of political and legal theory, sociology, and literary criticism as well. Agamben’s intuition and meditation are fascinating, and not least when he turns his critical eye to the mysteries and contradictions of early religion. _The Unspeakable Girl: The Myth and Mystery of Kore_ is a book of three richly detailed treatments of (...) the myth of Kore. Kore, also called Persephone, and referred to poetically by the Greeks as “the unspeakable girl,” was the daughter of Demeter and Zeus who was abducted by Hades and made queen of the netherworld. Kore and her story gave rise to a mysterious cult at Eleusis, the site of the well where Demeter mourned her lost daughter. This book opens with an innovative and insightful essay that focuses on the mysterious indeterminacy of the figure of Kore/Persephone—at once a woman and a girl, a virgin and a mother—as well as the attendant divisions of speech and silence, the sacred and the profane, the animal and the human, and the mortal and the divine. Here, tracing these dichotomies, Agamben is in top form, able to articulate paradoxes that in another writer’s hands might be ineffable. In the second and third parts of the book the reader is treated to a series of beautiful paintings by acclaimed artist Monica Ferrando, as well as her translation of crucial Greek and Latin source materials. As a whole, _The Unspeakable Girl_ will not only be welcomed by Agamben’s many readers across the disciplines, but also by enthusiasts of classical mythology in general. (shrink)

Journal of Philosophy of Education, Volume 56, Issue 1, Page 148-158, February 2022.

Journal of Philosophy of Education, Volume 56, Issue 1, Page 148-158, February 2022.

「社会はより良くなる」という「進歩」の理想が失われ、右も左もいまや弱体化している―。200余年にわたるその過程を描き、地球規模の「正義」でなく、自らの現場から始める「ミニマルな正義」を推奨する、この時 代の正義論。.

A combination of uncritical interpretations of Greek art maintained since antiquity, together with Heidegger’s failed attempt to connect Being with Dasein through the Greeks, has misled the feminist agenda into dismissing both Heidegger and the Greeks. The bad blood left by Irigaray has revitalized scholarship which wants to know why the world-disclosive nullity of Being cannot be primordially transgenderous in essence prior to its worldly dispersal into the two sexes. It takes a radical, phenomenological reduction which applies suprasegmental theory to (...) re-chisel and strip the Greek statue from multiple layers of calcified presumptions deposited by millennia of realism, historicism, naturalism, and psychologism, until the inherently absent primordiality which Heidegger searched in vain in order to ground Dasein, the same which feminism would dismiss as phallocracy if it was not transgender, becomes literally visible. Two fifth century monumental works, the female Euthydikos Kore and the male Blonde Youth, are re-discovered in the reduction, and the prosody that is their faces lets the two genders reunite into something like a dark song. (shrink)

L’histoire étudiée est celle, bien connue, de l’enlèvement de Korê, jeune fille arrachée avec violence à sa mère Déméter par son futur mari Hadès, roi des Enfers. Ce récit a traversé les siècles dans des versions successives, de la Grèce archaïque à la romanité tardive. Dans cet article, l’objectif est d’identifier dans les discours et les images en quoi ils mettent en scène une prise de corps brutale et un arrachement au monde sécurisé de l’enfance. La méthodologie croise une (...) perspective littéraire et une approche d’anthropologie historique qui permet de montrer comment, tout au long de l’Antiquité, le passage vers l’inconnu de la relation sexuelle est à la fois euphémisé ou conté et contourné par la métaphore, légitimant l’ordre du monde, dominé par la puissance masculine sur les femmes et par celle des dieux sur les humains. (shrink)

L’histoire étudiée est celle, bien connue, de l’enlèvement de Korê, jeune fille arrachée avec violence à sa mère Déméter par son futur mari Hadès, roi des Enfers. Ce récit a traversé les siècles dans des versions successives, de la Grèce archaïque à la romanité tardive. Dans cet article, l’objectif est d’identifier dans les discours et les images en quoi ils mettent en scène une prise de corps brutale et un arrachement au monde sécurisé de l’enfance. La méthodologie croise une (...) perspective littéraire et une approche d’anthropologie historique qui permet de montrer comment, tout au long de l’Antiquité, le passage vers l’inconnu de la relation sexuelle est à la fois euphémisé ou conté et contourné par la métaphore, légitimant l’ordre du monde, dominé par la puissance masculine sur les femmes et par celle des dieux sur les humains. (shrink)

The project ‘Te Kore Rongo Hungaora’/‘Uncontainable Second Nature’ is predicated on a bridge between Māori and European cultures. Based on this view, works from art and science were re-contextualized as cultural texts symbolic of belief systems. The project was conceived and curated for exhibitions in Istanbul and Rio de Janeiro. Discipline was not viewed as fixed, but fluid in a transformational environment. Five themes were selected from within European and Māori world-views: cosmological context, all is energy, life emerged from water, (...) anthropic principle and integrated systems. The selected works addressed more than one of these thematic regions. While aspects of thinking might be shared across a cultural boundary, the agreement is only at the level of summary of view, rather than at the level of detail. This distinction is important in moving human thinking forward to an integrated condition particularly where negotiating hybridity is concerned. Certainly knowledge is advanced in a sense, and cultural bridging can be observed in practice at several New Zealand organizations such as the National Institute of Water and Atmospheric Research, the Institute of Geological and Nuclear Sciences and the Department of Conservation which all employ staff whose position entails observance and care of Māori perspectives on subjects under investigation and study. The connection between the work of Kaumatua (elder) Dr Te Huirangi Waikerepuru and Zoologist Mike Paulin in the exhibitions was semantic rather than computational. Here the function of metaphor in uniting what were previously considered divergent world-views becomes apparent. Myth is often reported as distinctive to a specific culture, however, considering interconnections ignites a more expansive view of culture and consciousness. (shrink)

Within post - Kuhnian, philosophy of science, much effort has been devoted to issues related to conceptual change, such as incommensurability, scientific progress and realism, but mostly in terms of reference, without a fine - grained theory of scientific concepts/senses. Within the philosophy of language and of mind tradition, there is a large body of work on concepts, but the application to scientific concepts has been very tentative. The aim of this paper is to propose a general framework for a (...) theory for the individuation of scientific concepts. The general view about the individuation of concepts favored here is the possession - condition approach: to individuate a concept is to identify its possession conditions. The general metascientific tools for the analysis of scientific theories are model - theoretic, more specifically, structuralist: scientific theories, the entities to which scientifc concepts belong, are model - theoretic theory - nets. The general idea about the content of scientific concepts that inspires this proposal comes from: (i) our grandfathers’ "laws - plus - correspondence rules", (ii) Kuhns "laws applied to exemplars" views and (iii) moderate operationalism. The aim is to show that some clarification can be gained applying the possesion condition appproach to (an expansion of) these three elements using structuralist metascientific tools. First, I briefly present the two main structuralist ideas I shall use: the difference between observability and non - theoreticity, and the notion of theory - net. Second, I informally introduce the five components that come from my reading of the three traditional elements; these components are, or are not, plausible independently of how they will be integrated within a theory of concept - identity. Third, I present the kore of the theory of possession conditions for concept - identity that we shall use for the integration of such components. Finally, I propose the general traits of the possession condition that corresponds to each of these five components, I present some problems and point out some possible ways of dealing with them. (shrink)

A fura cím (Művészet mindenek dacára) a tanulmánykötet utolsó írásának címe, egyetlen írásjelnyi (?) különbséggel. A szerző, Gálosi Adrienne esztéta ez utóbbit írta meg először. Közreadott esszéi, tanulmányai a művészet egyre nehezebben tisztázható fogalma köré szerveződnek, vizsgálva a hol fogalmi, hol intézményes kilépés eseteit a hagyományos keretekből. Könyvében általában ilyen határhelyzeteket boncolgat, megállapítva, hogy éppen a határok kitolódása, az új formák megjelenése demonstrálja a művészet szakadatlan mozgását. „Amióta a szépség csak lehetősége, de egyáltalán nem feltétele a műalkotásnak, mióta az esztétikai (...) funkciókat nagyon sikeresen veszik át az élet más területei, mióta inkább illik a műalkotásokat összetett, érdekes tárgyaknak és nem emancipáló gépezeteknek tekinteni, azóta nem szívesen teszi fel nyíltan az ember a kérdést, hogy mire is való a műalkotás, azon túl, hogy ül a fenekén a múzeumban - ahogy Claes Oldenburg mondta... Azt remélem, hogy az e könyvben burkoltan megjelenők között is talál olyat az olvasó, amely a művészet felé vonzza - mindenek dacára” - írja előszavában a pécsi egyetem tanára. A művészet határaira vonatkozó kérdés mellett tehát egy rejtettebb problémát is felvet a szerző a művészet funkciójáról. A szakkönyvtárakba ajánlható kötetet bőséges jegyzetanyag és bibliográfia kíséri. "www.kello.hu © minden jog fenntartva". (shrink)

In this essay, Soyoung Lee explores the theme of mourning as a way of attending to a fundamental aspect of human experience that is bound to negativity. The essay helps readers to see that experience in a different light by drawing on what is shown to be an internal connection between mourning and having language. The dominant culture of contemporary education is preoccupied with management and control, and this renders hollow the understanding of the negative experience children go through. Such (...) experience, if it is acknowledged at all, is regarded as requiring intervention and perhaps correction. Yet negative experience, as Lee tries to show, is the very source of personal growth. This is to take human experience as wounded, and the wound as the very place for the creation of our own words. A hasty approach toward an individual's suffering, whether in the name of “healing” or “knowledge,” becomes a suppression of voice. In its denial of the otherness within the self, it neglects the possibilities of self-transformation. The essay pursues these ideas through a reading of contrasting works of art: some poetry by Paul Celan (in conjunction with Jacques Derrida's response to it) and Still Walking, a film directed by Hirokazu Kore-eda. Both artworks deal with their own wounds and words in ways that are instructive. (shrink)

Çalışma Hıristiyanlığın Protestanlık mezhebinden doğan, özellikle Amerika Birleşik Devletleri’nde kümelendiği gözlemlenen, İsrail’i ve Yahudileri orantısızca desteklemesiyle bilinen ve aynı zamanda İslam’a ve Müslümanlara karşı düşmanca yaklaşımları haiz “Hıristiyan siyonistlerini” ele almaktadır. Hareketin mahiyeti, doğuşu, teolojisi, faaliyetleri ve kendisinde mündemiç olan antisemitizm ile anti-İslamizm olguları incelenmektedir. Bulgulara göre, Hıristiyan siyonizmi çeşitli açılardan bakıldığında bir anomali teşkil etmektedir. Bunlardan en önemlisi, Yahudilerin ve Hıristiyanların yüzyıllarca birbirlerine en üst seviyede düşmanlık etmiş olan iki topluluk oluşudur. Hıristiyan siyonistler dünya tarihini Mesih’in zuhuruyla birlikte kurulacak (...) olan bin yıllık küresel krallık öncesindeki yedi bölüm olarak ele alan, sınırları büyük ölçüde İngiliz-İrlandalı teolog John Nelson Darby tarafından çizilen ve “premillennial dispensationalism (premilenyal dispensasyonalizm)” olarak bilinen teolojinin öngördüğü kıyamet senaryosuna inanmaktadır. Bu senaryo hareketin varlık sebebini, amaçlarını, dostlarını ve düşmanlarını belirlemektedir. Dost-düşmanlar olarak Yahudilerin buradaki rolü bazı çelişkiler ve ihtilaflar barındırırken, düşmanlar olarak Müslümanların rolü açıkça olumsuz bir görünüm arz etmektedir. Bunun sonucu olarak Hıristiyan siyonistler Müslümanları şeytanlaştırma eğilimine girmektedir. Her ne kadar dindaşları tarafından ahlak, siyaset ve özellikle teoloji eksenlerinde ağır eleştirilere tabi tutulsalar da Hıristiyan siyonistler emperyalist güçlerle olan uzun ittifaklarının da bir meyvesi olarak dünya politikasında kayda değer bir güce sahiptir. Hıristiyan siyonizminin mahiyeti ve dahi antisemitizm ve anti-İslamizm ile irtibatı konusunda Türkçe yazılmış eserlerin azlığına binaen çalışma literatürdeki bu boşluğu kapatma amacı taşımaktadır. Özet: İçinde bulunduğumuz dönemde anti-İslamizm kavramı ele alınırken kendisine özellikle Amerika Birleşik Devletleri’nin (ABD) teopolitik dekorunda yer bulan “Hıristiyan siyonizmi” adlı grubun etkisine işaret edilmektedir. Bu grup literatür tarafından İsrail’i Yahudilerin vatanı olarak destekleyen Hıristiyanlar olarak tanımlanmaktadır. İsrail için Birleşen Hıristiyanlar (CUFI) gibi organizasyonlar aracılığıyla İsrail’in desteklenmesi noktasında etkin faaliyetler yürütmektedirler. Orta Doğu’da barışın tesis edilmesini inandıkları kıyamet senaryosunun önünde bir engel olarak gördükleri için kategorik olarak reddetmektedirler. Özellikle 19. yüzyılda başlayıp, 11 Eylül olayları ile birlikte ciddi bir ivme yakalayan ABD’deki anti-İslami hareketlerin büyük bir kısmı Hıristiyan siyonizmi ile ilişkilendirilen şahıslar tarafından başlatılıp desteklenmektedir. ABD’de yaklaşık 20 ila 30 milyon arasında Hıristiyan’ın bu ideolojiyi benimsediği tahmin edilmektedir. ABD dışında İngiltere, İskandinavya, Avustralya, Güney Afrika ve hatta Güney Kore ve Honduras gibi coğrafyalarda da taraftar bulmuşlardır. Birçok açıdan bakıldığında Hıristiyan siyonizmi bir anomali teşkil etmektedir. Bunun özünde Yahudilerin ve Hıristiyanların birbirlerine olan düşmanlıkları yatmaktadır. Yahudiler dini kaynaklarında Hıristiyanlığın en kutsal şahsiyetlerine ağır hakaretler ederken, Hıristiyanlar Yahudileri Tanrı katilleri olarak görmektedir. Ancak Hıristiyan siyonistlerin çoğunluğu İsrail konusunda adeta kraldan daha kralcı davranmaktadır. Hıristiyan siyonizminin teolojik zeminini incelemek isteyen bir araştırmacı eskatoloji (kıyamet bilimi), Armageddon savaşı, istiğrak, püritenler, premilenyalistler, dispensasyonalistler, fundamentalistler, restorasyonistler, evanjelistler, John Nelson Darby ve Cyrus I. Scofield gibi bazı kavram ve aktörlerle karşılaşacaktır. İrlandalı-İngiliz bir teolog olan Darby birçokları tarafından Hıristiyan siyonizminin kurucusu olarak görülmektedir. Hareket için hayati önem teşkil eden ikinci isim ise Cyrus Ingerson Scofield’dir. Scofield Reference Bible ’ı yayınlayarak Hıristiyan siyonizminin milyonlar tarafından benimsenmesine yol açmıştır. Hıristiyan siyonistler “premilenyal dispensasyonel teolojinin” gerçek olduğuna ve gerçekleşeceğine inanmaktadır. Buna göre dünya tarihi yedi çağdan oluşan doğrusal bir olgudur. İnsanlığın halihazırda altıncı çağda olduğuna, yedinci çağın ise çok yakında olduğuna inanmaktadırlar. Bu teolojinin öngördüğü kıyamet senaryosu Antichrist ’ın gelişi, Sahte Peygamber ve Şeytan ile birlikte cehennem teslisini kurması, Müslümanların da onlarla müttefik olarak hareket edip İsrail’e saldırmaları (Armageddon savaşı), Hz. İsa’nın gökten tekrar inerek İsrail’i kurtarması ve barışı tesis edeceği Milenyum Krallığı’nı kurması gibi öğeleri içermektedir. Siyonist olmayan Hıristiyan teologlar Hıristiyan siyonizminin teolojisini defaatle eleştiriye tabi tutmuştur. Yahudilerin seçilmiş ırk olarak görülmesi, Yeni Ahit’in bu ideolojiye destek vermemesi, “Armageddon savaşının” büyük mezheplerde karşılığının olmayışı ve hareketin Yahudi karakteri taşıması gibi sebepler yüzünden bazı Hıristiyan teologlar Hıristiyan siyonizmini heretik ilan etmiştir. Hıristiyan siyonizminin teolojisinin eleştirildiği bir diğer husus ise onun emperyal teoloji olarak yerine getirdiği işlev ile ilgilidir. Birçok düşünür Hıristiyan siyonizmi, Yahudi-Hıristiyan Batı anlatısı ve emperyalizm arasında sağlam bağlar olduğunu iddia etmektedir. Hıristiyan siyonizmi anomalisine bir açıklama getirmek isteyen şahıslar Hıristiyan siyonizmi içerisinde yer alan antisemitizme işaret etmektedir. Buna göre Hıristiyan siyonistler, Yahudilerin ve Yahudi devletinin kurulmasının gerçekleşmesinde hayati bir rol oynadığı kıyamet senaryolarını yürürlüğe koymak adına İsrail’i her şartta desteklerken, bu senaryo Yahudilerin kendisini Mesih gibi gösteren Antichrist tarafından yönetilmesini ve Yahudilerin çoğunluğunun Mesih’in gelişinden sonra ölmesini içermektedir. Aynı zamanda neredeyse daima İsrail yanlısı açıklamalar yapan bazı Hıristiyan siyonistlerin zaman zaman doğrudan antisemitik söylemlere başvurduğu gözlemlenebilmektedir. Bu sebeple Hıristiyan siyonistler ve Yahudiler arasındaki teopolitik ittifakın bir noktada bozulacak pragmatik bir ittifak olduğu iddia edilmektedir. Anti-İslamizm noktasındaki bulgulara göre Hıristiyan siyonistlerin %70’i Araplara karşı ya kayıtsız ya da düşmanca hisler beslemektedir. 11 Eylül’den sonraki dönemde İslam’ın şeytanlaştırılması operasyonu büyük ölçüde Robertson, Graham, Lindsey, Vines ve Falwell gibi Hıristiyan siyonistler tarafından gerçekleştirilmiştir. Yine İsrail’in 1948 yılında kuruluşu, Filistinliler için doğurduğu sonuçlara rağmen Hıristiyan siyonistlerin çoğu için bir kıyamet alametinin gerçekleşmesi anlamına gelmektedir. Hıristiyan siyonistlerin inandıkları kıyamet senaryosunda Müslümanlar ancak düşman saflarında savaşan Gog ve Magog olarak anlam bulabilmektedir. Onlar Şeytan, Antichrist ve Sahte Peygamber ’den oluşan cehennem teslisinin müttefikleridir. Filistinliler, Araplar ve Müslümanlar senaryonun gerçekleşmesi önünde doğrudan engel teşkil etmektedir. Bu hususlar birlikte değerlendirildiğinde halihazırda Hıristiyan siyonistlerin İslam’a ve Müslümanlara neden bu kadar olumsuz yaklaştıkları hususu açıklık kazanmaktadır. Görüldüğü üzere karşı karşıya olunan, gerçek dünyadaki gerçek olaylar ve aktörler hakkında rasyonalizasyona ve değişime kapalı olan, son derece tehlike arz eden dini inançlardır. Hıristiyan siyonizmi üç dinin etkileşime girdiği, üç dinin de bağlılarını ilgilendiren bir fenomendir. Teolojik analiz hareketin Hıristiyanlık dininin kutsal metinlerini İsrail lehine yorumladığını, ancak siyonist olmayan Hıristiyan teologlarca desteklenmediğini göstermektedir. Emperyalist ajandalar dahilinde ABD ve İngiltere gibi devletlerce de destek bulan bu hareketin kıyamet senaryosuna göre Müslümanlar Şeytan’ın müttefikleri olarak kötülüğün tarafındadır. Hz. İsa’nın yeryüzüne dönüşüyle yenilecekler ve yok edileceklerdir. Milyarlarca dolarlık bütçeleriyle, sayıları on binlerle ifade edilen propagandist vaizleriyle, Kuran-ı Kerim yakmak ve Hz. Muhammed’e terörist demek gibi eylemleriyle, Yahudileri İsrail’i Filistinlilerden temizlemeye teşvik etmeleriyle, bu uğurda onlara ciddi bir finansal ve manevi destek sağlamalarıyla ve Batı devletlerini İsrail’in düşman olarak algıladığı Müslüman komşularıyla savaşmaya teşvik eden lobicilik faaliyetleriyle Hıristiyan siyonistler halihazırda İslam’ın yüzleştiği en ciddi meydan okumalardan birisini teşkil etmektedir. Bu hareketin zararlı sonuçlarıyla mücadele etmek için atılması gereken en önemli adım araştırmaları derinleştirerek kitleleri doğru şekilde bilgilendirmek olacaktır. (shrink)

The ancient centre of Pistiros, where archaeological excavations have been taking place since 1988, was founded in the 5th century BC in the Marica valley. The article examines the epigraphical evidence from this site and suggests some changes and clarifications in the reading of the text of the Vetren inscription, published in BCH 118 (1994) by the late professor V. Velkov and the author of this article. An analysis of the epigraphical evidence (4 inscriptions on stone and over 140 graffiti (...) on fragments of pottery) shows that in the 5th-4th centuries BC, representatives of various Greek poleis involved in trade lived there alongside the Thracians. The inhabitants of Pistiros worshipped different gods and heroes (Apollo, Kore [Persephone], Demeter, Zeus, Hera, the Mother of Gods, Heracles, Maron) and above all Dionysus, the supreme god of the Thracians (mentioned in the Vetren inscription). They had strong links with the oracle of Dionysus in the Rhodope mountains and were dependencies of the Thracian kings. Judging from the epigraphic, onomastic and archaeological evidence, the varied population of Pistiros was educated and used Greek in both official documents and everyday life. (shrink)

In his writings on mnemonics, Bruno established a complex affinity between magic and Kabbalah on the one hand, and between Lullism and the art of memory on the other. The Nolan is no stranger to the hermetic text of the Renaissance, based on the Corpus Hermeticum and especially on the Kore Kosmu, which pursued value purification of exteriority through interiority.In The Expulsion of the Triumphant Beast, Bruno picks up on the hermetic exercise of pattern conversion, from the sense-related vices towards (...) the reason-related virtues, operating thus a reorientation from the exterior toward the noetic interior. One recognized here the same technique Plato used in his Republic, when he amassed all the gods of Homer into one alone, the embodiment of Truth, Justice and Good.The purpose of The Expulsion dialogue is to grant a return to unity to the intellect. Thus, Bruno unveils the fact that the magical religion of the Egyptians becomes his own, seeking, by way of magical rituals, to attain divine loftiness, that condition in which things acquire their meaning and significance, making thus possible the acknowledgement of their existence. (shrink)

RESUMEN En el contexto griego clásico, Demeter era venerada como diosa de la agricultura y protectora de la fertilidad. Asimismo, la relación entre esta deidad y su hija Koré-Perséfone representaba la fortaleza del vinculo maternal. Este artículo explora las dimensiones simbólicas de esta figura mitológica, poniendo de relieve sus conexiones con un modelo ético de maternidad asociado al cuidado y a la resistencia frente a las injusticias. Además, se aborda una lectura de este mito desde la perspectiva de la teoria (...) feminista contemporánea, mostrando su cercania con los planteamientos del ecofeminismo. ABSTRACT In the classical Greek context, Demeter was worshipped as a goddess of agriculture and a protector of fertility. Moreover, the relationship between this deity and her daughter Kore-Persephone represented the strength of the maternal bond. This article explores the symbolic dimensions of this mythological figure, highlighting its connections with an ethical model of motherhood related to care and resistance against injustices. In addition, this article approaches this myth from the perspective of contemporary feminist theory, showing its links with ecofeminism. (shrink)

En el contexto griego clásico, Deméter era venerada como diosa de la agricultura y protectora de la fertilidad. Asimismo, la relación entre esta deidad y su hija Koré-Perséfone representaba la fortaleza del vínculo maternal. Este artículo explora las dimensiones simbólicas de esta figura mitológica, poniendo de relieve sus conexiones con un modelo ético de maternidad asociado al cuidado y a la resistencia frente a las injusticias. Además, se aborda una lectura de este mito desde la perspectiva de la teoría feminista (...) contemporánea, mostrando su cercanía con los planteamientos del ecofeminismo. (shrink)

Essays on a Science of Mythology is a cooperative work between C. Kerényi, who has been called "the most psychological of mythologists," and C. G. Jung, who has been called "the most mythological of psychologists." Kerényi contributes an essay on the Divine Child and one on the Kore, together with a substantial introduction and conclusion. Jung contributes a psychological commentary on each essay. Both men hoped, through their collaboration, to elevate the study of mythology to the status of a science.In (...) "The Primordial Child in Primordial Times" Kerényi treats the child-God as an enduring and significant figure in Greek, Norse, Finnish, Etruscan, and Judeo-Christian mythology. He discusses the Kore as Athena, Artemis, Hecate, and Demeter-Persephone, the mother-daughter of the Eleusinian mysteries. Jung speaks of the Divine Child and the Maiden as living psychological realities that provide continuing meaning in people's lives.The investigations of C. Kerényi are continued in a later study, Eleusis: Archetypal Image of Mother and Daughter. (shrink)

Film és dada, Artaud és a film. Több szempontból is problematikus e két téma. Mindenekelõtt amiatt, mert Artaud nem készített filmeket, és a tisztán dadaista (és nem szürrealista) filmek köre is erõsen vitatott. 1 Másrészt az a kérdés is felmerül, hogy mi köze a dadának és Artaud-nak egymáshoz, különösen a film kontextusában. A dadát leginkább a szürrealizmussal szokták öszszefüggésbe hozni, Artaud-t pedig leginkább senkivel, de ha már a filmes analógiát..

For Māori, a real opportunity exists to flesh out some terms and concepts that Western thinkers have adopted and that precede disciplines but necessarily inform them. In this article, we are intent on describing one of these precursory phenomena—Foucault’s Gaze—within a framework that accords with a Māori philosophical framework. Our discussion is focused on the potential and limits of colonised thinking, which has huge implications for such disciplines as education, among others. We have placed Foucault’s Gaze alongside a Māori metaphysics (...) and have speculated on the Gaze’s surveillant/expectant strategies with some key Māori primordial phenomena in mind, such as ‘te kore’ and ‘āhua’. We posit the Gaze as an entity and thus aim to render it more relevant to Māori, so that it can be addressed appropriately. We also preface that discussion by theorising on some of the challenges that confront us as Māori authors in even referring counter-colonially to the Gaze. Whilst we do not seek to destabilise the Gaze by positing it as a metaphysically based entity, we do hint at the possibility that critical indigenous philosophy may even for a short time bring the Gaze into focus for Māori. By introducing an awareness of an alternative metaphysics, we may have unsettled the self-certainty of the Gaze. (shrink)

Where has all the hilarity gone – and, with it, the ethics of the dark? In this article, I engage with our metaphysical entities of darkness (in Maori, Te Po) and nothingness (Te Kore). Undermining and re-declaring (only to un-declare once again) are more than just pleasurable exercise for my own indigenous group – Maori; they are ethical necessities that keep one’s certainties in check. Whether it is agreeable or uncomfortable, this acknowledgement of those first beings is necessary if we (...) are to avoid taking ourselves too seriously. I then consider one controversial statement about trauma and lend my perverse, indigenous sense to it, reinterpret it and recalibrate it in light of our inherent fallibility as human citizens who are always destabilised by our own metaphysical entities. This drive to undercut ourselves by making our statements contingent on other things, I shall argue, is an ethical one. (shrink)

In the year of Eubulus' archonship at Athens , Timoleon the Corinthian, who had been chosen by his fellow citizens to command at Syracuse, prepared for his expedition to Sicily. He hired seven hundred mercenaries and having put his soldiers aboard four triremes and three fast sailing ships departed from Corinth. Following the coastal route he picked up three further ships from the Leucadians and Corcyreans and then with ten ships in all crossed the Ionian gulf to Italy. Thus far (...) Diodorus Siculus 16. 66. 1–2. In the course of the crossing, Diodorus continues , a peculiar and miraculous event befell Timoleon, with the supernatural order coming to the support of his enterprise and foreshadowing his eventual fame and the glory of his achievements. I now quote Diodorus' own words: δι' λης γρ τς νυκτς προηγετο λαμπάς καιομένη κατ τν ορανόν μέχρι ο συνέβη τν στόλον ες τν ταλίαν καταπλεσαι In translation: ‘throughout the whole night he was preceded by a torch that blazed in the sky until the flotilla reached land in Italy’. No more than a single night would, of course, have been required in order to accomplish the crossing of the gulf, with Timoleon presumably heading from Corcyra for the Iapygian promontory as was normal procedure in such transits. Diodorus goes on to recount that Timoleon, who had been informed in Corinth that Demeter and Persephone would accompany him on his voyage, recognized the actual assistance of the two goddesses, dedicated his best ship to them and named it Sacred vessel of Demeter and Kore. After diplomatic activity at Metapontum and Rhegium Timoleon proceeded from Italy to Sicily, where he landed at Tauromenium still in the year of Eubulus. (shrink)

In the year of Eubulus' archonship at Athens, Timoleon the Corinthian, who had been chosen by his fellow citizens to command at Syracuse, prepared for his expedition to Sicily. He hired seven hundred mercenaries and having put his soldiers aboard four triremes and three fast sailing ships departed from Corinth. Following the coastal route he picked up three further ships from the Leucadians and Corcyreans and then with ten ships in all crossed the Ionian gulf to Italy. Thus far Diodorus (...) Siculus 16. 66. 1–2. In the course of the crossing, Diodorus continues, a peculiar and miraculous event befell Timoleon, with the supernatural order coming to the support of his enterprise and foreshadowing his eventual fame and the glory of his achievements. I now quote Diodorus' own words: δι' λης γρ τς νυκτς προηγετο λαμπάς καιομένη κατ τν ορανόν μέχρι ο συνέβη τν στόλον ες τν ταλίαν καταπλεσαι In translation: ‘throughout the whole night he was preceded by a torch that blazed in the sky until the flotilla reached land in Italy’. No more than a single night would, of course, have been required in order to accomplish the crossing of the gulf, with Timoleon presumably heading from Corcyra for the Iapygian promontory as was normal procedure in such transits. Diodorus goes on to recount that Timoleon, who had been informed in Corinth that Demeter and Persephone would accompany him on his voyage, recognized the actual assistance of the two goddesses, dedicated his best ship to them and named it Sacred vessel of Demeter and Kore. After diplomatic activity at Metapontum and Rhegium Timoleon proceeded from Italy to Sicily, where he landed at Tauromenium still in the year of Eubulus. (shrink)

L'ébranlement d'une relation naturelle et fusionnelle entre Perséphone et sa mère, la déesse des moissons Déméter, est l'occasion d'une réflexion sur une problématique centrale à tout processus d'émergence : la confrontation à la séparation. L'enlèvement de la jeune fille par son oncle, le roi des morts, le refus de la Korê de s'unir à lui, le compromis trouvé entre la volonté d'Hadès et les incessantes résistances de la mère et de la fille face à la séparation, nous conduisent à (...) une interrogation sur le travail du négatif, plus précisément sur la tension entre séparation nécessaire et séparation impossible et sur le sens de cette tension pour le processus créateur. (shrink)

Malgré un renouveau d'intérêt pour les techniques de fabrication des sculptures grecques, certaines questions n'ont encore fait l'objet d'aucune recherche détaillée : c'est le cas pour les têtes travaillées séparément à l'époque archaïque. Les trois principaux modes de raccord de la tête sur le tronc (par goujon, par tenon et mortaise, dans une cuvette d'encastrement) sont successivement présentés, avec de nouveaux dessins réalisés au musée de l'Acropole. La relation entre la pratique d'une technique particulière et une aire géographique apparaît clairement (...) : Athènes pour les deux premiers modes de raccord (surtout le second), la Grèce de l'Est pour le troisième; dans ce dernier groupe, la grande koré du sanctuaire d'Athéna à Erythrées mérite une attention particulière, et le rapprochement entre cette œuvre et les statues du célèbre sculpteur Endoios que Pausanias a vues à cet endroit doit être sérieusement pris en considération. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Keigo in Modern Japan: Polite Language from Meiji to the PresentAnn WehmeyerKeigo in Modern Japan: Polite Language from Meiji to the Present. By Patricia J. Wetzel. Honolulu: University of Hawai'i Press, 2004. Pp. 206.In Keigo in Modern Japan: Polite Language from Meiji to the Present, Patricia Wetzel delves deeply into social and analytical aspects of honorific and polite language from historical and contemporary perspectives. It is a work (...) unlike any other, with a rigorous analysis of "language intervention," the attempt to standardize keigo usage, over the last one hundred years. Wetzel envisions the audience for this book as the student of Japan in a broad sense, and there is much in this work to compel the attention of those in history, sociology, and anthropology, in addition to linguistics. Wetzel characterizes her work as a "search for vocabulary," a vocabulary that can account for keigo as a complex, commonsense system that native speakers feel less than secure in their use thereof.The first chapter, "Keigo in Linguistics," surveys analytic frameworks concerning the structure and syntax of honorifics within Western linguistics. Wetzel also proposes [End Page 191] one modification to theory, in arguing that it is the subject that should be regarded as the trigger for honorification in all instances, doing away with the notion of "object honorification." There is also discussion of issues that have been targeted in research on pragmatics and in research from sociolinguistic perspectives.In the second chapter, "Keigo in Kokugogaku," Wetzel locates the inception of Japanese-language studies of keigo in the Meiji period, under the influence of Latin-based Western methodologies, and the move toward universal education. Following Tsujimura's (1992) lead, she identifies three basic frameworks in the early history of the analysis of keigo, namely through "person," "meaning," and "target." Under person-oriented analyses, Wetzel discusses the work of Mitsuhashi, Tokieda, and Tsujimura; under meaning-oriented frameworks, the work of Yoshioka, Hashimoto, and Uchiyama; and under target-oriented approaches the work of Mitsuya and Matsushita. More recently, theoretical discussions have focused on just what is to be included in the analysis of keigo, and have reincorporated the concept of taigū "consideration," first introduced by Okada in 1900. The latter half of the chapter focuses on the recent work of Ō ishi, Minami, and Kikuchi and their debates on whether to incorporate socially meaningful aspects of deportment into the paradigm as well as the vulgar, demeaning, and haughty ranges of expressions.With chapter 3, "Inventing Keigo: Standardization," Wetzel turns to the ideological aspects of keigo, in an investigation of the history of language intervention in Japan. The late Meiji period witnessed the drive to unify the spoken and written idioms in the genbun-itchi movement. Keigo, like other aspects of spoken language, was part of what needed to be pinned down under the process of codifying a standard language for the nation. Wetzel chronicles the succession of official bodies created to address, first of all, standardization of language and, later, a variety of issues including orthographic reforms and keigo use. Among these official bodies are the Kokugo Chō sakai in 1899, Kokugo Chō sa Iinkai in 1902, Rinji Kokugo Chō sakai in 1921, Kokugo Shingikai in 1950, and Bunka Shingikai in 2001. Wetzel argues that keigo acquired "real salience" and "came of age" only in the postwar period. The Kokugo Shingikai issued two policy statements outlining an optimal system of keigo use: Kore kara no keigo (Keigo from now on) (1952) and Gendai ni okeru keii-hyōgen no arikata (Guidelines for respect expressions in the modern age) (1998), both of which Wetzel translates in their entirety and includes in the book's appendixes, along with the original Japanese.In chapter 4, "The Modernization of Keigo," Wetzel studies the social phenomenon of keigo anxiety, as reflected in the plethora of popular how-to manuals on keigo usage, and the occasional "manner poster" displayed in public venues. She applies Giddens' notion of "disembedding," Faircloth's notion of "technologization of discourse," and Bourdieu's concept of "linguistic capital" to help understand why it is that people feel the need to be instructed on the proper use of keigo. Wetzel herself attended several... (shrink)

L’objectif de cet article est la réévaluation iconographique, archéologique et historique d’une paire de bandes en or (« diadèmes »), de la Collection Hélène et Antoine Stathatos, du Musée National Archéologique d’Athènes (St-342_a–b). Publiés en 1953 et exposés depuis 1957, ils furent progressivement intégrés dans la discussion interprétative concernant les vases rituels du sanctuaire de Déméter et Korè d’Éleusis. En 2010, ils furent discutés de nouveau, dans un article de la Revue Kernos, dédié à ces vases. La scène identique qui (...) orne les deux lames semble faire référence au rituel final des Mystères d’Éleusis, les plémochoès ; elle est pourtant sans parallèle dans l’art grec antique. La réévaluation du support comme du décor iconographique a mené progressivement à une mise en cause de leur authenticité. Il doit s’agir d’une œuvre produite aux temps modernes, vers 1915. (shrink)