Dialectic Of Life Research Articles

EGZISTENCIALIZMO FILOSOFIJOS POVEIKIS VYTAUTO MAČERNIO KŪRYBAI

The article analyses briefly the poetry of the Lithuanian poet Vytautas Mačernis, and especially the influence of Existentialist philosophy on his work. Authors such as Soren Kierkegaard, Karl Jaspers, Martin Heidegger, and the influence of their thought on this author, are touched on. Mačernis searched in philosophy for answers to questions that constantly arose for him about the meaning of his existence in this world, purifying true values. He believed that in this way he could find the answer to how to remain human in a constantly changing and dangerous world. That is how he found God and Christian values, love of country, and patriotism. He was moved by the dialectic of life and death, the opposition of good and evil, and the majesty of human life. The poet believed firmly in eternal life, that death does not end a person’s existence: it only changes, not ceases. Mačernis was constantly looking for truth and answers to questions of human existence, feeling that his life was temporary, and that he needed to hurry if he wanted to live meaningfully.

Codzienność rozszczelniona. O "Codziennej walce" Manu Larceneta

In the proposed reading of Manu Larcenet’s Le Combat Ordinaire, everyday life appears not only as the setting of the story but also its fundamental—though by no means obvious, despite the abundance of everyday life imagery and motifs—theme. In Larcenet’s unspectacular narration, conducted in a tone oscillating between buffo and serious, human day-to-day affairs, obscured by the facade of ritual, appear as an effort, a task to complete, a risk to be taken, a problem of existence in the “cracks” of which the most important experiences occur, defined by the dialectics of life and death, health and illness, nature and culture, order and disorder.
 The article presents an analysis of the key dimensions of this “everyday struggle:” from the textual game whose stake is the axiology of everyday life (the issue of intimate diary, the value of journalism as a profession), to the sense of locality and the construction of identity based on memory and postmemory, to use Marianne Hirsch’s concept (references to the war in Algeria). The interpretation of Larcenet’s graphic novel was carried out based on three premises: (1) the everyday settles into fiction thanks to mimesis; (2) contact with everyday life may lead to an epiphanic revelation of a spiritual truth (drawing on Jolanta Brach-Czaina’s concept described in her philosophical essay Szczeliny istnienia [Cracks in Existence], this phenomenon can be called the “unsealing” of everyday life); (3) literary depictions of human daily existence are where literature and sociology intersect, as a result of which literary works (or, comics in this case) help reveal the structures of everyday life.

Autobiography vs History: “Dialectics of Life” by S.M. Shakhray

The review is an analytical review of the ego-documentary text, which opens a new series “90s: Personalities in History”. The authors paid special attention to the choice of S.M. Shakhray of a flexible narrative strategy that allowed him to recreate a picture not only of the “dashing nineties” in our country, but also to go beyond these spatial and chronological coordinates. Research interest is also attracted by the concept of understanding the past as an experience of self-knowledge: the versatile hobbies of the memoirist allow him to talk about politics and jurisprudence, philosophy and fiction. The reviewers highly appreciated the directness and uncompromisingness of S.M. Shakhray when creating images of “controversial” historical figures (B.N. Yeltsin, B.E. Nemtsov, A.A. Sobchak, Ye.T. Gaidar), the absence of “court” reverence in stories about meetings with high-ranking persons (Elizabeth II, Prince Charles, R. Nixon, etc.). The book is intended for a reader who is ready to see not a black and white picture, but a multicolored and voluminous reality of the recent history of his country.

Жанр рассказа-притчи в прозе В.И. Даля

The article substantiates the definition of the genre of Dal’s stories and novellas as a story-parable that carries a lesson about the laws of human life. In Dal’s prose emphasis is not so much on the exact external “physiognomy” of human types, but on the deep moral and existential content that is revealed to the reader with their help. The genre specificity of Dal’s prose reflects his Christian worldview, which is similar to the popular one and enriched with reflection and a special artistic gift of the writer. The author of the article demonstrates the reason for the inadequate perception of Dal’s prose in N. Chernyshevsky’s critical assessments. In addition, he refutes the frequent statement that Dal’s “Pictures from Russian Life,” which were to allegedly cover the entire national life, were scattered into fragmented sketches and were not permeated with a single thought. In fact, these “pictures,” although extremely diverse in their subject matter due to the diversity of life itself, are internally clearly united in their general meaning. Dal selected bright stories, generally reflecting the general moral life of the Russian people from the most positive side. Each of these stories carries a deep Christian meaning: in each of them there is a person overcoming or paying his sin, as well as repentance and a general transfiguration and renewal of the soul. Sometimes he shows also the heroic features of the national character. In Dal’s stories-parables an indication of the inner complexity, the dialectic of life, always full of internal contradictions and incomprehensibility, often appears. Dal was the author who accepted the need for updating the genre of the parable. This need was due to the fact that the reader wanted to preserve the genres of traditional culture (fairy tales and parables), but in a new literary form.

Reading Merleau-Ponty Reading Montaigne

Phenomenologists have always been concerned with the relationships between their methods and the life that sustains and instructs them, and which are, in turn, instructed by it. In its most general form, it is a question of relationships between philosophy and non-philosophy. Maurice Merleau-Ponty conceives of these connections in terms of a reversible inside-outside dynamic from at least Phenomenology of Perception to his unpublished manuscripts. No philosopher better illustrates this dialectic of life and ideas than Michel de Montaigne, whose life and work are the subject of “Reading Montaigne” in Signs. This paper consists of a critical analysis of that essay, and thus forms a meta-inside/outside relationship in reading Merleau-Ponty reading his predecessor. The essay examines, among other things, how Montaigne’s writing provides an instructive example of the intertwining of life and ideas as Merleau-Ponty understood it as well as a puzzle about why he did not connect “Reading Montaigne” with the two chapters of Signs that concern language.

Opening Space, Poeticizing Community

In his book The Poetics of Space, Gaston Bachelard (1964) writes, “We should therefore have to say how we inhabit our vital space, in accord with all the dialectics of life, how we take root, day after day, in a ‘corner of the world’” (1964, p. 4). This short essay, like poetry, pays attention to the particulars1 of our community, in our small Midwest college town, and the socially engaged poetry and performance space that we are creating there, called The Open Space.

Max Schelers Reformation der Religionsphilosophie

Max Scheler's Reformation of Philosophy of Religion The following contribution aims to show the relevance of Max Scheler's reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler's philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler's critical assessment of the historical impact of Lutheran Protestantism. Scheler's principle of reformation provides four criteria: (i) autonomy of the religious sphere, (ii) dialectics of life and spirit, (iii) community beyond religious denominations, and (iv) metaphysical determination of the divine. On that basis, we will see that Scheler's "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead.

The Dialectic of Life and Thought: The Significance of 20th Century Existentialism Today

The Dialectic of Life and Thought: The Significance of 20th Century Existentialism Today

Cyclic Vitalism: The Dialectics of Life and Death in German Poetry around 1900*

Over the past decade, Scandinavian and German scholars have been active in the redefinition of the terms “Vitalism” and “Vitalist” as descriptive categories for analytical purposes in the fields of literary and cultural history. In this context,“Vitalism”has primarily been used to describe an enthusiastic worshipping of life, one that holds youth, health, strength and beauty as its primary attributes, which was prevalent in all aspects of cultural life around 1900. But even the post war founders of the Vitalist re-conceptualisation of this era, Wolfdietrich Rasch and Gunter Martens, warned of taking such a unilateral view ofwhat constituted a Vitalist concept of life. It could lead to a misunderstanding of Vitalist way of thinking, Rasch said, if the focus wasonly set upon the enthusiastic surplus, the worshipping of youth and health. To Vitalists, life is more than that. It is a totality that also encompasses notions of destruction, decay and death. “All life symbols in literature around 1900 are at the same time symbols of death” (Rasch, 1967:24).Through the analyses of three poems, this article aims to show concrete examples of how cyclic Vitalist thinking is embedded in poetry of the era. The analyses include a further sub-categorisation to capture the different types of Life Force dealt with in the texts. By way of an introduction, Vitalism is discussed within the context of the scientific and social developments of the 19th Century.

'Eros/Thanatos a pair': The Dialectic of Life and Death in Tony Harrison's Laureate's Block

The dialectic of life and death is a persistent theme in Tony Harrison's poetry. Some of his greatest poems are dominated by this subject: 'A Kumquat for John Keats', 'Cyprus and Cedar', 'The Lords of Life', to name just a few. Critics have repeatedly highlighted this feature: Sandy Byrne's pioneering book states that 'most reviews of Harrison's work begin by saying that it is concerned with division, or that it is dialectical'; she then goes on to state that '[m]any of the poems' protagonists abound in ambiguities, inconsistencies and paradoxes'.1 In a much quoted interview with John Haffenden, Harrison sketches out that fundamental paradoxical division of his personality: If I had to divide the heart and the head, I would say that my head faces human history, and has a very bleak and pessimistic view of the possibilities for mankind, while at the same time I am very conscious of having a very sensual, celebratory nature: much of my work seems to be a confrontation of the two.2 Various critics have commented on this paradox in connection with the 'American poems' mentioned above, but little has been said so far about the imagery of this life/death antagonism in Laureate 's Block. My contention is that it is the central feature of this volume and that a detailed analysis in terms of Roman Jakobson's metaphor/ metonymy dichotomy reveals that Harrison sees these two poles of human existence as a metonymie, organic unity rather than a metaphoric contrast. The 'bolts of annihilation' pervading Harrison's generally lifeaffirming poetry have already been diagnosed by Antony Rowland in his book tracing the poet's obsession with the Holocaust. In a fine reading of 'A Kumquat for John Keats' Rowland delineates the

Die innere Dialektik des Lebens

Tillich's concept of the Trinity can be seen as deriving from his understanding of the threefold inner dialectic of life (being in itself, going out of itself, returning to itself), a dialectic that he takes to be evident. In contrast to Tillich's theology which draws upon Neo-Platonic tradition, a theology of the Word conceives of the doctrine of the Trinity as expounding nothing but the pure Gospel - i.e., the nomen proprium Dei.

How can sociology contribute to integrating service learning into Academic curricula?

This article argues that sociology can make a unique contribution to the integration of service experiences into the academic content of courses across the curriculum. By virtue of its theoretical, conceptual, methodological and pedagogical legacies, sociology contributes to an understanding of the potential and promise of community service for academic inquiry. The article describes a unique venture in which an interdisciplinary team of faculty and students designed a major and minor in Public and Community Service Studies using service learning pedagogy. [E]ducation is a dialectic of life and mind, of body and spirit, in which the two are inextricably bound together. Neither acknowledges how awkward this makes it for a liberal arts university at once to serve and challenge society, to simultaneously “transmit” fundamental values such as tolerance, responsibility, and love of learning and to create a climate in which students are not merely conditioned by what is transmitted (transmission tends toward indoctrination). Such a university must stand apart from society in order to give students room to breathe and grow free from a too-insistent reality. At the same time, it must stand within the real world and its limits in order to prepare students for real lives in a society that, it they do not mold it to their aspirations, will mold them to its conventions. Benjamin R. Barber, An Aristocracy of Everyone1992: pp. 208–9

The Social Philosophy of Marxism

1. Perestroika, the revolutionary renewal of Soviet society, has posed quite a few difficult tasks for the social sciences, one of which is a reexamination of dogmas and stereotypes of thought considered absolutely correct for decades, and hence never discussed, especially publicly. But today, on the pages of newspapers and magazines, on radio and television, a broad and open discussion has been unfolding of practically all the basic questions of history and of the theory and practice of socialism—a discussion such as our country has never known since perhaps the 1920s. The main purpose of these discussions, as M. S. Gorbachev has pointed out, is to obtain results reflecting the contemporary dialectics of life. But this can be done only in an atmosphere of creativity, of a free, impartial, yet serious and responsible quest for truth.

The dialectic of life and thought: Georg Simmel's philosophy of history

Guy Oakes has provided an important service for scholars in the Englishspeaking world by translating and introducing Georg Simmel’s works on the philosophy of history. Until the appearance of Oakes’s translations Simmel has been accessible to intellectual life in the English language primarily through his works on sociology. This partiality has, perhaps, distorted and blunted Simmel’s influence, especially in the United States. Where Simmel’s philosophical studies have been accessible to the intellectual community, as in the Hispanic world through the efforts of Jose Ortega y Gasset, they have had a fruitful and important impact. Indeed, the Orteguian school of ratiovitalism owes much directly to the Simmelian dialectic of life and form, in which cultural forms serve life by completing it, but violate life by containing its incessant novelty. Those who interpret Simmel as a formalist might reexamine their views in the light of his vitalistic philosophy, which bears greater resemblance to Henri Bergson’s intuitionism and William James’s radical empiricism than to the rigid conceptualism of the neo-Kantian schools. Oakes’s translations provide a good occasion for such a revaluation of Simmel’s contribution. In order to gain an adequate understanding of Simmel’s philosophy of history and of its significance it is necessary to read both The Problems of the Philosophy of History and Essays on Interpretation in Social Science, which should be considered as companion volumes. The Problems is a translation of the 1905 second edition of Simmel’s ‘epistemological essay’ critiquing the thesis of ‘historical realism’ that the aim of historical inquiry is to describe past events as they actually occurred. The 1905 work, which systematises an early effort of 1892, has the polemical intention of showing that realistic doctrines of historiography ignore the constitutive role of subjectivity in producing works of history. Simmel is inconclusive here, however, in presenting an alternative doctrine to realism, though he refers at the end of the work to a theory of ‘epistemological idealism’ that he has been defending. Except for the brief lecture, ‘On the History of Philosophy’, written in 1904, Essays