Discourse Of Human Sciences Research Articles

Destitutionalised Reading of Gender and Caste in Baburao Bagul’s Short Stories

In this research paper, I analyze the effects of institutionalised ways of reading ‘gender’ and ‘caste’ in Marathi literature with reference to Baburao Bagul, one of the important Dalit writers, short stories with the help of some notions and arguments from Antonio Gramsci’s Prison Notebooks, Jacques Derrida’s essay “Structure, Sign and Play in the Discourse of Human Sciences”, Aniket Jaaware’s essay “Destitute Literature” and the book Practicing Caste: On Touching and Not Touching. Baburao Bagul’s short stories re-valuated the established institutionalized reading practices of gender and caste in literature set by the Marathi writers and critics, mostly upper-caste, before the 1960s. However, other Dalit writers did not venture to re-valuate the representation of gender and caste in literature. Before the concept of ‘Destitute Literature’ was propounded by Aniket Jaaware, most of the reading/analysis of Marathi Dalit literature followed institutionalized ways of consumption of literature. The dominant practices of reading literature in academia as well as out of it did not spare even the scholars who claimed to be different from the hegemony. The descriptions and analysis of gender and caste were mostly on the grounds of identity politics. For example, all the essays in the Marathi book Samagra Lekhak: Baburao Bagul (Complete Writer: Baburao Bagul) edited by Dr. Krushna Kirwale offer the institutionalized readings of Bagul’s stories, their form, content, and the characters. I attempt to critique such earlier writings and criticism written on Baburao Bagul’s stories and re-read the stories in destitutionalised way.

THE STUDY OF STRUCTURE AS A CRITICAL THEORY: THE ANALYSES OF JACQUES DERRIDA AND GERARD GENETTE

Jacques Derrida and Gerard Genette are the versatile critics of the 20th and 21st centuries. Both the critics deal with the 'Structuralism'. Jacques Derrida, the French philosopher, deals with semiotics that discusses the significance, representation, reference and meaning. His lecture 'Structure, Sign and Play in the Discourse of Human Sciences' is an advanced theory of Literature. Jacques Derrida's theory is about Post Structuralism. Gerard Genette is a French Literary Theorist and Critic. In his Literary Theory. Structuralism is examined with the underlying invariant structure. The literary conditions may change but never the literary structure. The structure is an assessment of Literature. The structure appeals to all times. The action, theme, plot, the narrative and the different components of Literature are universal. This is how the theories of Jacques Derrida and Gerard Genette appeal to the readers on the whole by culminating at the same point. This article provides the structures of Literature by striking a parallel between Gerard Genette's structuralism and Jacques Derrida's Structure, Sign, and Play.

Szybkość świata, wolność słów – gubione Krystyny Miłobędzkiej w kontekście pojęcia szybkości i procesualności lektury

The author of the article refers to Derrida’s concept of play in the discourse of human sciences and Polish literary criticism: Anna Kałuża, Tymoteusz Karpowicz, and Stanisław Barańczak attempt to interpret poetry of Krystyna Miłobędzka, especially her book entitled gubione [lost]. The article focuses of issues such as speed and fluency in the context of modern literature.

(IN)DIFFERENCE: A STUDY OF THE POST-STRUCTURALISM REASONING

Structuralism is a theory that needs to be addressed and debated, since its assumptions remain latent even after the rise of Cultural Studies. As a matter of fact, we might even say that the rise of the former was only possible after the rise of the latter. So the primary objective of this study is to survey questions about structuralisms and particularly the post-structuralism, promoting critical discussion, primarily addressing Jacques Derrida's ideas found in Structure, sign and play in the discourse of human sciences and in Plato’s Pharmacy . Thus , this article aims to discuss and reflect on the deconstruction by the political focus. Also aims to observe the extent to which critical to take into account the deconstructionism of Derrida's ideas .

<b>Desconstrução do signo e da linguística como ciência positiva

In this paper, we discuss the derridean critic on linguistic and phenomenological sign, as well as the metaphysical determinations of Science in general, and of linguistics in particular. We point out to a deconstructive dimension of language, considering three important texts by Derrida, such as: The Voice and the Phenomenon , Grammatology , and The Structure and Play in the Discourse of Human Sciences . It is at stake to reflect on the limits of the concepts, and the possibility of widening the frontiers of language field taking into consideration the deconstruction proposed by Derrida.

Os discursos do etnólogo, do filósofo e do ficcionista na estrutura do romance Nove noites

Este artigo pretende colocar em diálogo dois textos: "A estrutura, o signo e o jogo no discurso das ciências humanas", de Jacques Derrida, pensador francês, e Nove noites, de Bernardo Carvalho, romancista contemporâneo brasileiro. O texto de Derrida parece conter as matrizes do pensamento desconstrucionista do filósofo e parte de uma aporia lançada por Claude Lévi-Strauss na dicotomia natureza-cultura para questionar o modelo centrado do pensamento ocidental. Esse escândalo, assim, está ligado à atividade do etnólogo e tem suas origens na etnografia. Este texto procura, então, refletir como a ficção se apodera do discurso das ciências humanas para questioná-la, num movimento semelhante ao pensamento de Derrida na interpelação permanente do desconstrucionismo ao discurso científico. A narrativa, que de início parecia conduzir para a resolução de um crime, à guisa de romance policial ou relato jornalístico, frustra as expectativas do leitor, terminando por diluir o que parecia ser a trajetória segura de uma estrutura montada em torno de um firme centro.

GILBERT DURAND Y EL MÉTODO ARQUETIPOLÓGICO

<p>Gilbert Durand se dio a conocer en 1960 con la obra <em>Las estructuras antropológicas de lo imaginario, </em>un texto de erudición implacable que buscaba erigir un sistema en el que lo imaginario se estableciera como el ámbito en el que se constituye la conciencia humana, tanto individual como colectiva, así como sus distintos lenguajes. Todo trato con la realidad remite a lo imaginario y a sus fundamentos arquetípicos, que son la escena fundamental desde donde ha de ser posible recomponer el discurso de las ciencias humanas a partir del establecimiento de las condiciones de oposición y familiaridad que tensionan a la cultura y sus productos. Durand cuestiona la tradición de la modernidad racionalista que ha reducido al conocimiento al signo matemático y plantea un modelo de restauración del símbolo como elemento integrador de la interpretación social.</p><br />

The paper suggests: inanimate subject + active verb in English linguistic discourse

The present paper discusses the ‘inanimate subject + active verb’ pattern in research papers in applied linguistics attempting to identify major differences between linguistic discourse as a discourse of human sciences and hard sciences (as represented in Master 2001) and account for the usage and meaning of the pattern under investigation in the framework of the CTM. The quantitative aspect of the investigation includes the overall frequency count of the pattern in the corpus and their distribution per 1000 words as well as the count of inanimate subjects and active verbs according to frequency, their semantic properties and functions. There is a comparative dimension involved in the investigation: the results of the present investigation into linguistic discourse roughly representing human sciences is compared to Master’s investigation into ‘hard’ sciences (2001). The tendency to use the pattern in the explanatory environment has been confirmed. The qualitative aspect of the analysis involves the interpretation of the results in the framework of conceptual theory of metaphor (CTM). The interpretation of the results in the framework of the CTM has yielded several major metaphorical extensions: research as a person, research as a journey, research as construction/building, research as economic activity, research as (uncovering) a secret. The personification type of metaphor (research as a person) seems to overlap with what is usually interpreted as metonymy. This research has some implications for teaching academic English to non-native speakers of English, especially speakers of languages which do not have any such patterns.

Beyond the Law

There is a kind of question, let us still call historical, whose conception, formation, gestation, and labor we are only catching a glimpse of today. I employ these words, I admit, with a glance toward operations of childbearing--but also with a glance toward those who, in a society from which I do not exclude myself, turn their eyes away when faced by as yet unnameable which is itself and which can do so, as is necessary whenever a birth is in offing, only under species of in formless, mute, infant, and terrifying form of monstrosity. J. Derrida A Birth is in Offing Derrida writes above, almost apocalyptic words at conclusion of his essay on Levi-Strauss, Structure, Sign, and Play in Discourse of Human Sciences. In that essay he interrogates meaning of by examining its operations at work in establishing any system of organized meaning. In particular, he interrogates supposed foundation or fixed of social organization, what Levi-Strauss designates as structures of those of exogamy and incest taboo. Since exogamy requires that one marry outside one's own, that proper couple of man and wife be composed of members of families extrinsic to one another, inaugurates or becomes condition of a certain social bond, even a contract. This lawful sexuality functions according to incest taboo that regulates Oedipal Complex, forbidding inappropriate sexual relations and inappropriate (we might say, natural) births. The elementary structures of kinship hence govern a certain economy of proper or a proper economy, rules for establishing a home. These structures thereby challenge (while admittedly they also recapitulate) very distinction between nature and culture insofar as they are both universal and normative (Derrida 1978, 283). As Derrida writes of Levi-Strauss's encounter with of incest prohibition, the incest prohibition is universal; in this sense one could call natural. But is also a prohibition, a system of norms and interdicts; in this sense one could call cultural (283). But even while this scandal undermines nature/culture opposition, simultaneously reiterates by differentiating between legitimate and illegitimate births, thereby placing legal institution of paternity at crux of entry into human society. Illegitimate births, births that do not occur under legal name of father,1 are not only outlaw, but as such are relegated to domain of natural, inhuman. What then is question being born, according to Derrida? Derrida himself only gestures toward it, offering conditions for its formation but stopping short of giving voice. The question itself remains mute, unspoken. He raises idea of question in last few sentence of essay, indicating that arises as a response to that which has come before. It is, I therefore believe, question of kinship, question of whether there can be said to be such a thing as structures of kinship. The birth of this question is itself an historical event, born through a future whose infant existence appears monstrous from perspective of this Oedipalized society from which Derrida does not exclude himself. This monstrous birth, a birth that apparently cannot be called human, proclaiming itself under species of nonspecies, might have an origin that does not not lie in incest prohibition.2 The kinship structures that are for Levi-Strauss at origin of and condition for a distinctly human society,3 might themselves not be originary. In his essay on entitled Freud and Scene of Writing, Derrida writes that it is a non-origin which is originary (Derrida 1978, 203). Derrida makes this claim in context of discussing a repression which threatens to return, and he means to indicate that is non-origin, absence, lack of an structure that is being repressed for sake of a desire for origin. …

The Chinese Race-Nation

The Chinese Race-Nation

The Deconstructive Imperative

That deconstruction has always had a political thrust is above all legible in grand claims made regarding ultimate aims of such a project. For all its antior a-philosophical rhetoric, deconstruction in its earliest incarnations was less a method or mode of reading texts of all sorts than it was an attempt to delineate and exceed limits not only of traditional metaphysical doctrines, but of philosophical ground, derived from those doctrines, which (so we've been told) all Western thought, institutions and praxes inhabit. The fact that means for this tentative step outside metaphysics amounts to a methodical reading and commentary on texts of this tradition should not distract us from these a-philological aims. In early texts like Structure, Sign, and Play in Discourse of Human Sciences and Of Grammatology, Derrida proposed that most urgent task facing philosophers and literary critics was deconstruction of logocentric metaphysics, the necessity for a 'change of terrain.' 1 Why such deconstruction had become necessary was assumed to be self-evident. But nearstridency with which call has been echoed, particularly in United States, suggests that nothing less than fate of modern