Open Horizon Research Articles

Husserl - consciousness as a system anticipating the further course of experience

Consciousness, according to one of Husserl’s characteristics, is also a system of potential moments outlined in advance. How does consciousness gain this competence? Answering the question, subsequent conditioning aspects are taken into account: (1.) the inner time consciousness that determinates the temporal structure of the word-experience (Welterfahrung) and the world consciousness (Weltbewusstsein), (2.) the network of types. The two aspects of consciousness make possible and determinate cognitive styles of present and future course of experience. The closing remarks (3.) concern the nature of types and their role as cognitive structures that integrate common knowledge with scientific knowledge. Types combined into wider structures types define the further course of experience. Ultimately, they define the scope of practical possibilities, purposes and interests of the subject, an open horizon of possible closer specification.

Paul Ricœur: Horizons of Critical Philosophy of History

The article examines P. Ricœur’s approach to the task of creating a critical philosophy of history. Ну turned to this issue as he felt it necessary, to highlight the different aspects of hermeneutic reflection on the process of comprehending history. According to Ricœur, identifying the features of research procedures on various levels, from archiving historical sources, analyzing and explaining, in order to build a consistent narrative, should be complemented by deeper hermeneutic reflection, to enable an ontological basis for comprehending history and judging its integrity and meaning in a global perspective. Accepting M. Heidegger’s “metaphysics of finitude” as a basis for interpreting the historicity of Dasein, which in its final instance gives birth to the basic aporias of a narrative description of events occurring in time, Ricœur discovered the importance of meta-historical reflection, helping to understand the transformation of categorical foundations of viewing history as a universal process consisting of specific events and their strings, and constantly initiating the search for the renewal of its meaning. Thus, far from rejecting the results of the “critique of historical reason,” which led to the discrediting of the substantialist historiosophical schemes in the post-classical Western thought, he comes to a partial rehabilitation of speculative theorizing within the boundaries of critical assumptions. Borrowing from R. Aron the term “critical philosophy of history,” Ricœur interpreted it in the spirit of H.-G. Gadamer’s “effective history” platform and R.D. Collingwood’s strategy of thought, as well as R. Koselleck’s historical semantics. Ricrœr’s critical philosophy is based on reflexive understanding of the categorical possibilities (extant since the 18th century) for considering history as universal and produced by the creative efforts of man, who is capable to judge the events through the confluence of the horizons of the past and “our present.” This implies the philosophical assumption that history is characterized by an open horizon of meanings and gives historians a right to make judgment of past events in the cognitive and moral perspectives, “beyond time limits.”

On the difficult work of translating translation; or, the monolingualism of translation theory. Languaging acts in (and after) Marie NDiaye’s Les Serpents

ABSTRACT Award-winning playwright Marie NDiaye’s language is, arguably, foreign to itself: Les Serpents (The Snakes) stages an implacably harsh world, meticulous precision, turns of phrase nearly stilted – inhabiting French like a stiff cloak, a rough mantle, a too-parched frock. NDiaye’s language is fastidious: every comma provokes a breath, a shift in rhythm, replicating the stultifying spirit of longing and wait the author’s three protagonists subject one another to in the hot sun – a transgenerational game of radical dispossession. In this article, reflecting on my translation of the play, I probe questions of language and alterity, seeing in the author’s work subtle occupation of nationalistic fantasies of monolingualism, as well as the ambivalent time and place of revolutionary America/France, neither of which emerges exactly on the page, as much as do the crisp clarity of a blazing sun, a cage, an open horizon, moulting, an impossible landscape. Rather than stage, naturalistically, a heterogeneous dialect or slang, or setting the play in one realm, NDiaye inhabits the French language so completely it becomes nearly rebuffing: at once the place and medium of performance, and the occasion for criticism itself, against the grain of theoretical monolingualism, also to moult.

Diurnal behavior of the flux and partial pressure of carbon dioxide in the surface water in solar time coordinates (the period of open water in the South Baikal littoral in 2004–2015)

A long-term series of regular measurements of the carbon dioxide concentration in the surface water and СО2 fluxes in the Baikal littoral zone demonstrated a diurnal rhythm related to processes of photosynthesis activity of plankton during the entire period of open water (from May to December). To isolate the role of only the photoperiodicity process on the background of many various factors having an effect on the change in the concentration of carbon dioxide in the surface water and СО2 fluxes in the atmosphere–water system, the scheme of the diurnal behavior of СО2 during the open water period in 2007–2015 in the littoral zone of South Baikal is considered in coordinates of sunshine duration which was calculated proceeding from the theoretically possible sunshine duration (from sunrise to sunset in the case of clear sky and open horizon). The proposed scheme of parameterization and reconstruction of these characteristics for any time instant can find application in estimating calculations in carbon cycle models and be useful in planning the optimum regime for studying biological and chemical processes in Lake Baikal.

Orientation in Five Species of Hatchling River Turtles Dispersing from Experimental Nests

Abstract Hatchling river turtles (Smooth Softshell Turtles, Apalone mutica; Spiny Softshell Turtles, Apalone spinifera; Northern Map Turtles, Graptemys geographica; False Map Turtles, Graptemys pseudogeographica; and Ouachita Map Turtles, Graptemys ouachitensis) were released in a variety of settings to help place orientation and dispersal from nests in the context of nest site selection by females and juvenile recruitment habitat. Visual cues associated with near open or far dark horizons were the primary environmental cues used during initial orientation and dispersal of the hatchling river turtles. On a river beach, hatchlings of both species of Softshell Turtles dispersed toward the open horizon of the nearby river. In contrast, hatchlings of all 3 species of Map Turtles on the same beach dispersed toward the near dark horizons of a forest that led them away from the river. Hatchling Map Turtles of all 3 species released in autumn and Northern Map Turtles also released in spring at a field arena dispe...

The Open Horizon of Mark 13

Stephen O’Leary’s theory of apocalyptic rhetoric proves helpful for understanding Mark’s intentions for the apocalyptic motifs employed in his Gospel. The details of the discourse in Mark 13 ought not be correlated with specific historical events but should be understood as rhetorical ornaments that underscore watchfulness and wakefulness. O’Leary’s comic framework of apocalyptic rhetoric provides new exegetical insight into how Mark uses apocalyptic topoi to jolt an audience that had grown complacent. Mark’s apocalyptic components serve the Gospel’s broader theological agenda, to profile a God for whom there is an open horizon for dramatic future action.

Toward a Marxian anthropology? Bare, abstract, mobile, global

Anthropology has conventionally taken as some of its most cherished foundational categories the precise opposites of the key concepts that animate this inquiry: rather than “bare life,” anthropology has tended always to emphasize the fullness and complexity of social and political life; instead of labor in the abstract, which we recognize in its commodified form as “labor-power,” anthropology has produced exquisite inventories of concrete laboring activities and the “cultural” content of productive work; against the impermanence and mutability of lives characterized by their mobility, the ethnographic enterprise has been deeply attached to the sedentarist presuppositions of lasting settlement, dwelling, and “community”; and contrary to the task of apprehending space on a global scale, ethnographic study has been overwhelmingly localized and place-bound. Rethinking these elementary premises of the ethnographic endeavor and situating these critical concepts at the center of our epistemological frameworks are crucial theoretical and practical tasks for any meaningful social inquiry today. In this regard, the Marxian theoretical arsenal is simply indispensable. But, in the derisive words of so many disciplinary forebears and overseers, is this properly “anthropological”? The prospective convergence of genuinely critical sociopolitical inquiry with the techniques and insights of anthropology must remain for us the locus of an urgent problem—an open question on an open horizon.

Hermeneutic Perspectives on Science in Fleck’s Work and Hermeneutic Critique of Constructivist Epistemology

This article seeks to provide a systematic reconstruction of the hermeneutic motifs in Ludwik Fleck’s social epistemology and comparative cognitive sociology. The exegetical analysis of his work is extended and complemented by a hermeneutic critique of Fleck’s psychologism. I begin with the recognition that Fleck’s theory of the constitution of scientific facts involves a distinction between phenomena and observable facts. This distinction is underdeveloped in his book, but it plays a central role in his scientific papers. After discussing Fleck’s constitutional theory by putting emphasis upon the historicity of scientific facts, I provide a rationale for the claim that the kind of sociality he attributes to the thought collectives is closer to the concept of interpretive trans-subjectivity rather than normative inter-subjectivity. To this sociality corresponds a concept of thought style as an open horizon of interpretation. By approaching the way in which such a horizon reveals and conceals a field of in...

Seni, Gerbang Cakrawala Munculnya Postmodernisme

Post-modernism appears as a critique of the worldview splendor which is more modernism with an open horizon and critical thinking in order to find a new meaning of a “truth” that scrutinized from the phenomena of human life. The horizon boundary of post-modernism, which emerges the natural limits of modernist thoughts, makes the post-modern thinking that beyond the region denies the rationality. Regard to this, the art world long before had built a discourse about the meaning of life entrenched struggle involving taste and feeling that goes through the edge of imaginary territory. Art, then, inspires and opens the gate so that it establishes the horizon of philosophical dictum of postmodernism. Keywords : arts, modern, postmodern

Cultural Techniques and Logistical Media: Tuning German and Anglo-American Media Studies

Cultural Techniques and Logistical Media: Tuning German and Anglo-American Media Studies

Menafsir Dekonstruksi Derida dalam Sosok Paus Fransiskus

Jacques Derida is a phenomenal philosopher through his philosophy of deconstruction theory. Derida showed systematically the death of structuralism. His speech shocked the world of academics in France and almost all of America and Europe. Deconstruction is a new way of reading the text, by shifting the core of a text to the side, and put the idea on the edge (the unnoticed, hidden ideas) to the center or importance. Derida rejected dichotomous, binary opposition, bipolarity, thinking model or ways of thinking that one is privileging and marginalizing other ideas. Derida thought the model that would proclaim democratic, open, and dynamic diversity that would make room for multiple interpretations of meaning or open horizon that tolerate differences in interpretation of a text. What was conceptualized by Derida is found legitimacy in practical adequacy in the figure of Pope Francis, the Catholic Church's highest leader. Francis shows a deconstructive way to lead contemporary Catholic Church. Francis has opened a new, broader, and other meaning in looking the praxis of the Church. He does not prioritize elitist lifestyle, yet puts a simple and frugal lifestyle. He changes conservative theology into progressive-liberal theology. He realized Church needs not theology but a living testimony of a good, caring, generous, compassion life that does not use religion for immoral behavior, dehumanization, and corruption. Derida did philosophical deconstruction, Francis did spiritual-leadership deconstruction. What unites both of them is a word called "deconstruction".

Accuracy and Resolution Capacity of MRL-5(Is) Radar Ornithological Station and its Potential Development

Abstract Dinevich L., Leshem Y. 2012. Accuracy and resolution capacity of MRL-5(Is) radar ornithological station and its potential development. Ring 34: 3-21. The paper presents the comprehensive assessment of the resolution capacity of MRL-5(Is) radar ornithological station developed in Israel. Theoretical calculations, as well as experimental testing and field experience enable the authors to evaluate the station’s performance and to suggest new directions of its potential development. The computer-controlled system is able to select bird echoes and plot ornithological charts for distances up to 60 km. Under conditions of normal refraction at distances of 5-25 km, MRL-5(Is) is able to detect all the birds (undisguised by hills) at the horizon level. A bird as big as a stork flying 100 m higher than the radar location reflects an echo strong enough to be detected by the radar at the distance of 90 km. In the daytime, at the distance of up to 60 km from the radar, under conditions of the open horizon, the station detects 56-83% of migrating birds flying at the altitude of over 100 m above the radar location. At night, at the distance of up to 30 km from the radar, the station detects 74-89% of migrating birds flying at 150 m above the radar location. At the distances of 20 and 50 km, the resolution capacity of the station (i.e. detecting separated echoes of two or more birds flying at a distance from each other) are Δr = 200 m and Δr = 400 m, respectively; regarding the height and the tangential component; distance-wise, the capacity is 150 m regardless of the distance to the target. Systematic observations of seasonal bird migration in the daytime and at night conducted during two autumn seasons and two spring seasons showed that the number of birds flying via Israel is significantly lower in spring than in autumn.

Stuart Hall at Eighty

Stuart Hall at Eighty

Impact of Information Technology on Management Control at Al Bashir Public Hospital: A Case Study of Jordan

Background: Information now owned by business organizations of all kinds' forms new edge of new civilizedOrganization as it emerges its new theme of open horizon. The importance of modern information systems hadaspired all excusive to depend on this technology, management information system there for we rely on it as a

Queer Spirituality and the Ethics of the Open Horizon in Geoffrey Nauffts's Next Fall

Does God love gay people? Do gay, lesbian and transgendered people have the right to religious experience and spiritual development? Can one be gay and Christian? Do sexual orientation and sexual practices labelled as abhorrent within mainstream religious doctrine and dogma block 'queer' individuals from the salvation and redemption offered to those who choose to follow the prescriptions of theological cosmologies? Is celibacy the only choice that the sexually scrutinized can make in order to be saved within the discourse of theological morality? How does one reconcile a forgiving Jesus with an unforgiving religion? In the public sphere, these are few of the ethical questions around homosexuality, faith in God and religion in the United States raised in Geoffrey Nauffts's Next Fall (2009).1 Theatre practice allows us to grapple with these challenging ideological and legal issues through the experience of real time and imagined characters. This unique combination of phenomenology and fictional representations of character types creates an ethical laboratory through which to experiment with the inherent tensions in these complex issues. This article will examine how Next Fall challenges both the ideology of religion and the ideology of what it means to be a gay man in contemporary times.

Specters of Biopolitics: Finitude, Eschaton, and Katechon

This essay argues that security is not a commodity or value but a generative principle of political formation. Inasmuch as security politics are also politics of the limit, they derive their political rationalities and governing technologies from the vantage point of the end of the temporal order of things. Every politics of security, in the name of which war is waged, is thus also a political eschatology. Modern politics of security are distinguished by the fact that the temporal horizon within which they take place is that of the factical finitude of modern times. Its security politics are katechontic. Said to be an open horizon of the infinite becoming of finite things, happenings or events, the katechontic security politics of modern times are also said to be traversed by intensive relations of procreative force. Including the motif of life as species existence among those of state, nation, society, and people as referent objects through which concrete form is given to factical finitude, modern biopolitics of security and war exemplify the political eschatology of modern times.

Dubious American license: The first in flight

Dubious American license: The first in flight The symbols, colours and slogans on vehicle registration plates are part and parcel of the United States iconography. While not everybody relates readily to Ohio's license plate motto "Birthplace of Aviation", everybody seems to know North Carolina's motto "First in Flight". (Although the Wright brothers came from Ohio they chose North Carolina as the site for their 1903 groundbreaking experiment.) With the open horizon as the obligatory conceit of the U.S. landscape, North Carolina's license plate projects a homonymic mis-association with the dominant motif of American popular cultural discourse recognized emblematically by Leslie Fiedler (1960: 318) as the razzle-dazzle of escape.

Zhan Ruo-shui's View of Great Learning in Ge-wu-tong - Focused upon an Open Horizon of Understanding a Textbook

Zhan Ruo-shui's View of Great Learning in Ge-wu-tong - Focused upon an Open Horizon of Understanding a Textbook

Response to Øivind Varkøy, “The Concept of ‘Bildung’”

Response to Øivind Varkøy, “The Concept of ‘Bildung’” Frederik Pio The process of Bildung has to do with something that “becomes.” The dimension of moving and developing makes the Bildung-metaphor of ‘the journey’ come into focus in Øivind Varkøy’s paper. As Varkøy states in his article, in relation to the Bildung concept one can see that “[the] relation between what is known in everyday life and what is new, unknown, and strange, can in a sense be regarded as the meaning and intention of the concept.” This tension between that which is known and that which is unknown is handled by means of the metaphor of the journey. The journey is about leaving one’s homeground behind. The homeground is all that which is known. Then there is a venture into something not yet known. And then finally the individual returns home, enriched with a new experience, as a deeper and more encompassing human being. This is the blueprint of ‘the journey.’ Thus the metaphor of the journey tells us that the crucial Bildung-factor is connected with a transgression of all that is familiar and well-known. So an experience is conducive to a process of Bildung to the extent that a transgression [End Page 97] occurs. That is as a movement that takes place beyond that in our ordinary lives which is all too well-known. Varkøy puts it this way: To have an experience is to be stricken, shaken, and affected. In this way, an experience is something which exceeds all boundaries, it notifies the arrival of something new and unknown. The subject is jerked out of its usual pattern and meets something that makes it look at itself with new eyes, experience its own subjectivity from unfamiliar quarters. Such experiences, such journeys, mean that we come into contact with important sides and dimensions of our way of being human. This translates into an educational context where a focus is on subject content “which enable[s] the students ‘to make journeys’ . . . so that students can thereby not only emerge as educated music educationalists, but also as cultured (bilded) people.” All this belongs to the dimension of freedom. But as mentioned by Varkøy, Bildung is also about that which is authoritative and un-free. Thus Varkøy mentions Jon Fosse who found that “Norwegian schools certainly need a dose of Harold Bloom” and his book The Western Canon. So we have a tension between freedom (the journey into the unknown) and that which is un-free: the score we all have to settle with a great tradition that was there long before we arrived here and broke the surface of existence. In continuation of this I sense that Varkøy is touching upon a theme that tells us this: Today a process of Bildung should neither reject the tradition (to become anti-traditional). Nor should a process of Bildung become something that is just blindly reproducing the tradition and its values. So, it is not about being either anti-traditional or completely traditional, but about a quality which could be termed un-traditional. Varkøy says it like this: It is true to say . . . that the concept of Bildung’s cultural heritage perspective does not nescessarily mean a one-sided backwards glance focusing upon old masterworks . . . but also that it can to a considerable extent open up for focusing on the new and unknown.” So the Bildung concept contains simultaneously a directedness towards the past and a tradition which is authoritative, coupled with a directedness towards the future: and all that which is new and unknown, the open horizon of existence. It is in the light of this double directedness that Varkøy questions whether “the concept ‘cultural heritage’ should be considered, as something static or as something which is continually moving and developing.” So the past and our cultural heritage and the masterworks our cultural heritage is based upon, do not belong to bygone days. They do not belong to a finished [End Page 98] past. On the contrary, it is all still with us. That is how I read Varkøy. And this reading has a tremenduous resemblence to...

THERMODYNAMICS OF DISPERSING BILLIARDS WITH TIME-DEPENDENT BOUNDARIES

By means of a thermodynamic approach we analyze billiards in the form of the Lorentz gas with the open horizon. For periodic and stochastic oscillations of the scatterers, the average velocity of the particle ensemble as a function of time is analytically obtained. It is shown that the consequence of such oscillations is Fermi acceleration which is larger for periodic oscillations. The described results do not depend on the size of scatterers and their position. Only the property of the horizon openness is necessary. It is found that the developed thermodynamic approach is in a very good agreement with the results of the direct numerical simulations at which the corresponding billiard map is used.