Romantic Approach Research Articles

Mashed Up: Music, Technology, and the Rise of Configurable Culture (review)

Reviewed by: Mashed Up: Music, Technology, and the Rise of Configurable Culture Richard Schur Mashed Up: Music, Technology, and the Rise of Configurable Culture. By Aram Sinnreich. Amherst: University of Massachusetts Press. 2010. Mashed Up seeks to explore how technology, especially the possibilities unleashed by digitization and computers, is revolutionizing the production of music. For Sinnreich, the challenge is both conceptual and political. At the conceptual level, the modern conception of music, which held sway from approximately 1800 until the 1980s, relies on a series of binaries: art-craft, artist-audience, original-copy, performance-composition, figure-ground, materials-tools (43). In Chapter Two "The Modern Framework" explains how these binaries tended to function to promote a Romantic approach to music in which artists were geniuses, who had distinguished themselves from folk musicians. In the book's second section, Chapters 4-9, Sinnreich draws on a wide range of interviews to demonstrate how newer forms of music, including mash ups, hip-hop and techno, have produced considerable ambivalence about the modern conception of music. Mashed Up concludes that these new forms of music are challenging (1) the idea that artists are somehow unique geniuses; (2) the distinction between composing, arranging, consuming, and criticizing music no longer holds as they are increasingly interrelated activities; (3) the private/public distinction; and (4) the conception of music as linear, not recursive (197-202). These conceptual shifts herald, for Sinnreich, the need for political and legal changes. The book argues that these new forms of music "are posing a significant challenge to modern social institutions and to the hegemonic order" (14). Drawing on both Foucault and Marx, with a nod to Plato, Sinnreich encourages the reader to view configurable music as a form of social resistance. Echoing Foucault, the book argues that "resistance to musical regulation becomes an engine of aesthetic innovation" (30). Mashed Up frequently illustrates how the contemporary copyright regime largely relies on the Romantic conception of authorship to secure ownership [End Page 168] rights in music and how burgeoning changes in musical production increase conflict with copyright. The book provides ample corroboration of how copyright laws have affected the production, distribution, and consumption of hip-hop, techno, and mash ups. Because we are still in a period of transition though, Sinnreich's research reveals that there is no clear, coherent, or shared conceptual or legal framework among participants in these new forms of music. Mashed Up emerges out of the burgeoning new field of Critical Information Studies and its strengths and weaknesses are those that are common to interdisciplinary work. The study draws on cultural studies, philosophy, legal studies, and musicology in its theoretical framing but relies on ethnographic interviews as the main form of evidence for making its claims. The result is a deeply engaging text that asks a bevy of interesting questions and offers surprising insights, especially the disagreements among musical creators about the meaning of these new technologies. For American studies scholars, the study will seem to lack historical context and fairly loose conceptions of culture, community, and resistance. For all of the talk about politics and resistance, Mashed Up tends to frame the political as individual acts without any real connection to distinct communities. Part of the difficulty here follows from the effort to conceptualize hip-hop, techno, and mash ups under the rubric of configurable culture. While hip-hop may be political, it is not entirely clear what those politics may or may not share with techno or vice versa. One would need to look at the history of specific musical forms and communities in much more detail to help the reader understand the key differences between them. It might also uncover that the modern framework for music was designed precisely to authorize and empower some communities more than others, undercutting some of the force of the book's premise that technology is fundamentally altering the rules for musical production and political economy. Rather, it might be the increased political and economic power of formerly marginalized communities, which is leading to the legal conflicts around configurable music. Following from this problem, Mashed Up offers one dissatisfying conclusion: "the very act of engaging culture through a configurable lens...

Makbet Giuseppe Verdiego wobec romantycznej recepcji

Romantic approach to William Shakespeare’s dramatic works, as well as the notions and questions so vital for the consciousness of the epoch concerning the capacity and function of destiny, unrecognizability of existence, interference of supernatural powers in the world that can be grasped with human mind and common sense, are all intriguingly transparent in Giuseppe Verdi’s Macbeth . The Italian composer, who knew the Romantic reception of Shakespeare’s dramatic plays well (e.g. the Italian translations of the lectures given by August W. Schlegel), embarked upon the issue of the ambiguity of the scene with the witches that appear to Macbeth, posed a question on the cognitive value in the dreamy apparition (in the brilliantly constructed Lady Macbeth’s sleepwalking scene), and, finally, emphasized the aspect of hybridity of the world that inseparably combines the grandeur and the grotesque (the point highlighted in Victor Hugo’s considerations on Shakespeare). The two versions of the operatic Macbeth — the one produced in Florence in 1847, the other, 1865 revised version produced for Paris — relate well with the long sequence of changeable conventions in the nineteenth century theatre, taking into consideration its requirements (the need for a spectacular character of staging, the introduction of multiple A ke a Romantic implant in the operetta world of farcical braggadocio dominant on the Parisian stage at the time of the Second Empire, testifies to the enormous influence of the Romantic reception of Shakespeare exerted at the time and defining for a considerable period of time the concept of adaptation of the works of the Stradford master to meet the needs of the operatic stage.

Poet of the Lost Cause: A Life of Father Ryan (review)

Reviewed by: Poet of the Lost Cause: A Life of Father Ryan David O'Connell Poet of the Lost Cause: A Life of Father Ryan. By Donald Robert Beagle and Bryan Albin Giemza. (Knoxville: University of Tennessee Press. 2008. Pp. xii, 342. $48.95. ISBN 978-1-572-33606-3.) The present study brings forth much welcome information and enhances our knowledge of the life and times of Abram J. Ryan, C.M. (1838–86), the "Poet-Priest of the South." In my biography of Ryan, Furl That Banner(Macon, GA, 2006), I focused mainly on the facts of Ryan's life, wanting to erase the myths that certain people, apparently with good intentions, had created about Ryan after his death—myths that Ryan himself might have fostered. Donald Robert Beagle and Bryan Albin Giemza, coauthors of Poet of the Lost Cause,have produced a much more ambitious volume than mine, one that is much wider in scope and that reflects access to documentation that was not available to me. It also adds important background information about the life and times of Ryan, and situates him and his work in relationship to what other Irish Catholic writers were attempting to accomplish in the late-nineteenth century. Any coauthored book risks having its unwieldy moments. In this instance, an archivist-historian and a literary critic, each with a different approach and writing style, have brought forth a final product that is somewhat less than seamless. That said, this is still an informative and, indeed, an important book. It breaks new ground by suggesting new ways of reading certain of Ryan's poems, including fresh observations on his obvious connections to Edgar Allan Poe. Ryan and his work are properly seen as romantic in nature, for he came of age in those years when romantic sentimentalism was a dominant strain in American letters. Boldly and convincingly, the authors link Ryan's particular brand of sentimental self-absorption to the current academic interest in sentimentalist writing in nineteenth-century American literature. They also show how he and his work can be connected to Allen Tate and the Agrarians, Flannery O'Connor, William Faulkner, and, of course, Margaret Mitchell. In fact, they have the courage to ask: "What then are we to make of southern histories that depict Catholics as cultural outsiders, when southern Irish Catholics such as Father Ryan and Margaret Mitchell participated in the very inventionof southernness?" (p. 258; emphasis in original).This book makes it clear that Ryan's overall cultural impact on the South is undeniable, albeit largely ignored by the traditional historiography. With regard to his poetry, the authors' claims are more modest and judicious, but they rightly suggest that his best poems deserve to be remembered and appreciated. Unfortunately, with regard to Ryan's life, the book sometimes falls back into the old romantic (as opposed to strictly historical and documentable) approach to Ryan's life. For example, especially informative were the pages on the nature of the service rendered by Confederate freelance chaplains during the Civil War. Here the authors break new ground, as they argue that while Ryan never officially served as a chaplain, it is safe to conclude that he did indeed serve in this capacity on an ad hocbasis as needed by Confederate [End Page 880]commanders and according to his own personal obligations. The problem, however, is to discern, based on evidence, when and where this chaplain service most likely took place. It is argued here, for instance, that as early as 1861 Ryan was absent from his duties as a Vincentian seminarian to serve as a chaplain with Confederate units in Virginia. Although Beagle and Giemza admit that "O'Connell is correct that no known external documentation puts Ryan with Confederate troops in 1861–62" (p. 49), they still argue that he was intermittently away at distant battlefields in Virginia, including a cameo appearance at the Battle of Fredericksburg in December 1862 where he allegedly ministered to both Union and Confederate soldiers at Marye's Heights. In fact, Ryan was not traipsing around Virginia battlefields, because he was in the throes of what we would call today a nervous breakdown...

Romancing the Difference: Kenneth Burke, Bob Jones University, and the Rhetoric of Religious Fundamentalism (review)

Reviewed by: Romancing the Difference: Kenneth Burke, Bob Jones University, and the Rhetoric of Religious Fundamentalism Phil Chidester Romancing the Difference: Kenneth Burke, Bob Jones University, and the Rhetoric of Religious Fundamentalism. By Camille K. Lewis. Waco, TX: Baylor University Press, 2007, pp. xii + 161. $44.95 cloth. In his "Rhetoric of Hitler's 'Battle,'" celebrated critic and philosopher of language Kenneth Burke entreats rhetorical scholars to avoid the tendency to dismiss or ignore those moments of public address that mainstream societies have found to be objectionable or even immoral. Instead, Burke urges, it is our responsibility as scholars to discover what kind of "medicine" these amoral shamans have concocted and to understand how audiences are influenced by these rhetorical remedies. Examining speeches that are all the more repugnant because of their seeming success might reveal more about the power of public address than we might ever glean from studying the virtuous masterpieces of our most cherished rhetors, past and present. Burke's challenge to turn scholarly attention to less savory examples of the rhetorical arts is the fuel that drives Camille K. Lewis's Romancing the Difference. Lewis sets out to interrogate various facets of the public communication generated by one of the most controversial and broadly despised organizations of our contemporary American times, Bob Jones University of Greenville, South Carolina. As a framework for understanding BJU's often puzzling interactions with the rhetorical Other, those outside of the university's strictly separatist, sectarian universe, the author turns to Burke's treatment of art as "equipment for living." According to Burke, humans tend to approach their life situations through either a tragic frame, which leads to cycles of sacrifice and purification as a way of dealing with life's ills, or a comic frame, which allows for a humorous correction of society's many foibles. Lewis argues that BJU's rhetorical efforts embody a third dramatistic strategy, a romantic frame that is situated somewhat uncomfortably between Burke's comic and tragic standpoints. It is Lewis's contention that a romantic approach to being and knowing allows the university and its supporters to woo the rhetorical Other with visions of beauty and rightness, even while reinforcing their identity as a people and a cause wholly separate from contemporary American secularism. Lewis's textual scope in Romancing the Difference is impressive. After briefly introducing her concept of the romantic frame in the Burkean tradition, she addresses in separate chapters four dimensions of BJU's public rhetorical identity: the university's public historical museums, including the Jerusalem Chamber, the Archives Room, and the Evangelism Museum; the Bob Jones University Museum and Gallery, BJU's renowned collection of Renaissance-and Baroque-period art; the university's various student outreach programs, many of which target BJU's host community of Greenville; and the university's public response to the scandal that erupted in the wake of George W. Bush's [End Page 320] visit to the campus during his 2000 presidential campaign. If Lewis's insights and skills as a rhetorical critic are evident throughout the pages of Romancing the Difference, her argument in favor of BJU's turn to a romantic frame as a rhetorical strategy is most compelling in her examination of Bob Jones's amassing of a world-class collection of fine paintings. Why would a separatist, fundamentalist Christian organization expend so much effort and capital acquiring paintings commissioned by the Catholic Church, many of which portray the lives and adventures of Catholic saints? As Lewis notes, "while the art itself is eloquent and moving, the collecting and displaying of the art within these fundamentalist walls seems somewhat defiant and even impious" (42). But Lewis argues that it is just such a stunning visual contradiction that allows BJU to woo outsiders with the beauty of the sectarian lifestyle—a mode of living that can freely blend Catholic devotion and fundamentalist doctrine, that is somehow able to defy the extremes of tragedy and humor to forge a true romantic comedy. Lewis is much less convincing in her analyses of BJU's other forms of public address as the book proceeds. Although her romantic frame easily explains the university's motives in assembling...

Getting Off and Getting Intimate

Social scientists implicate high-status men as sexually objectifying women. Yet, few have investigated these men’s perceptions and accounts of their own experiences. Racial variation in gender relations in college has also received little scholarly attention. Analyzing 30 in-depth, individual interviews and surveys and two focus group interviews from Black and White men at a large university, we find racial differences in approaches toward women. More specifically, Black men exhibit more romantic approaches, whereas White men exhibit more sexual approaches. However, these differences are not solely related to race. Instead, ‘‘normative institutional arrangements’’ (e.g., community size and living arrangements) structure these approaches. We discuss the broader theoretical mechanisms regarding masculine performances, gender attitudes and behaviors, and race. In doing so, this study highlights the importance of ‘‘normative institutional arrangements’’ for understanding how the performances of masculinities are legitimized across racial- and status-group categories of men.

Crafts, Boys, Ernest Thompson Seton, and the Woodcraft Movement

This article examines early influences on art education for boys (Chalmers & Dancer, 2007) in areas traditionally labeled as crafts. Under review is the work of Ernest Thompson Seton, artist, naturalist, storyteller, author, philosopher, crusader for and supporter of indigenous American Indian ways of knowing, and a co-founder of the Boy Scouts of America. Within a discussion of indigeneity and woodcraft, this article contributes to the study of masculinities and art education. Seton’s Woodcraft Indians and the Boy Scouts of America were early 20th-century responses to what Pinar (2001) has termed the “crisis of white masculinity.” As Imms (2003) has stated, “Art education does own a legacy of neglecting boys” (p. 55). Applying Addison (2005), this article considers art and design in the formation of sexual identities. A focus on the life and work of Seton, with an analysis of his semi-autobiographical writing, provides select historical insight into gendered approaches to art education as well as romantic approaches to Native American art and education.

The Integration of Physical Education into the Curriculum of Israel's Pre-State Education System

The Integration of Physical Education into the Curriculum of Israel's Pre-State Education System

Two Patterns of Child Neglect: Blake and Wordsworth

Reading some well-known childhood poems by Blake and Wordsworth, the article challenges the accepted opinion that the Puritan and Romantic concepts of the child at the turn of the nineteenth century functioned as opposites. Instead, the article offers a reading that unravels the residues of Puritan and catechetical thinking in texts by two of the earliest advocates of the child's perspective as a valuable human and poetic quality. Though denouncing authoritarian and catechetical modes of interaction in which the child's speech is silenced, Blake and Wordsworth, writing at a moment of cultural transition, construct the child in a way that indicates a failure of their own declared purpose of redeeming the child's perspective and voice as valuably distinct from those of the adult. Although formally and grammatically the voice of Blake's poetic child is sometimes restored to him, the child is made a spokesman of a sophisticated and emphatically adult discourse of political radicalism. Similarly in Wordsworth, the construction of the child as a necessary layer in the uncovering of the poetic and autobiographical Self denies the child its valuable difference through an adult voice's ongoing narcissistic ventriloquism. The adult speaker's idealization of the child's freedom is ambiguated by the implicit association of freedom with parental neglect, which involves a disregard of the child's perspective. Thus, in contrast to the declared agenda of the poems, they also imply a desire that the child be less liberated and more regulated by the adult world.

Television Viewing and Adolescents’ Judgment of Sexual Request Scripts: A Latent Growth Curve Analysis in Early and Middle Adolescence

A longitudinal study was conducted to explore the relationship between television viewing and beliefs about expressing sexual desire in dating situations. In three consecutive years, a panel of early adolescents (N = 883) and a panel of middle adolescents (N = 651) rated the effectiveness of a sexual approach and a romantic approach. Latent growth curve analyses indicate that between the ages of 12 and 15 there is a growing belief in the effectiveness of the sexual approach, which was related to respondents’ maturity status but unrelated to television viewing, and a weakening belief in the effectiveness of the romantic strategy, a decline that appeared to be quickened by television viewing in the female sample and slowed down by television viewing in the male sample. Between the ages of 15 and 18 television viewing reinforces a respondent’s belief in the effectiveness of both the sexual and the romantic strategy.

The Historiography of Gender and Progressive Education in the United States

This article examines the feminist historiography of the progressive education movement over the past 25 years using the Foucauldian conception of genealogy and the theoretical approach of critical feminism. Gender has largely been ignored as a significant category of historical analysis in the historiography of progressive education in the United States. The defining history of progressive education in the United States is still Lawrence Cremin’s 1961 work, The Transformation of the School. For Cremin, gender is not a significant question. Later historians of the progressive education movement have tended to follow Cremin’s approach and have failed to address the gendered nature of progressive ideas of citizenship and democratic education. Early responses to this historiographic tradition by feminist historians of education influenced by the women’s movement sought to rescue and celebrate the women of the progressive education movement. They followed what might be called the ‘women’s recovery project’. This body of work has made an important contribution in uncovering the contributions of women educators but in many cases these studies have taken an uncritical and even romantic approach to their subjects. Moreover, they have tended to replicate a kind of individualistic biographical history, focusing on the achievements of individual women and ignoring the ways in which male/female binaries have worked to create difference and gendered structures of power. Although there are some significant exceptions to this feminist approach, much feminist history of education has failed to consider this process of difference‐making or to challenge an empiricist model of history. This article examines the way historians have examined gender in the progressive education movement by looking at two areas: the role of gender in John Dewey’s life and work and the lives and work of progressive women school leaders. It argues that gender difference, like race and other subject positions, should not be understood as referring to fixed categories and unchanging reality, but as reflecting the work of difference‐making. This entails looking not only at how difference is constructed in the institutional practices of the state and the legal system, but also how it is called forth in the scholarly interpretation of the past. The article suggests that historians of education need to go beyond the recovery project of writing the stories of those who have been ‘hidden from history’, in Sheila Rowbotham’s words, to an analysis of the process of gendering – in the educational sites we study and in the writing of history as an intellectual enterprise.

Gods and Mysteries: The Revival of Paganism and the Remaking of Mythography through the Nineteenth Century

F v rom 1800 to the 1920s, the evolution of mythography both informed and was informed by wider cultural developments: the great and difficult project of replacing that Christian mythos that for so long formed the imaginative core of Western culture; the struggle between the drive toward transcendence and a reviving reverence for the material world and its seasonal cycles; the brief but culturally significant dominance of pessimism and, in reaction, the celebration of fertility and the life force. The pressure of these very nineteenth-century concerns redefined the study of ancient Greek religion in this era. Throughout the period, we find a recurrent insistence that the mythology of the ancient Greeks (specifically, that of Homer) is less deeply, less truly religious than the Mystery cults of the chthonian deities Persephone, Dionysos, and Adonis. To trace the variations on this theme through the mythography and literature of the period is to see the era's religious attitudes in the very process of formation. We shall begin with a specifically Romantic approach to Hellenic religion. The gods of Greek mythology were denigrated as finite in form, limited in sympathy with mortal suffering, and separate from humanity in their inhuman beauty and immortal joy-altogether inadequate, therefore, to a Romantic religious sensibility. By contrast, the Greek Mysteries were assumed to have satisfied the religious sensibility because they connected celebrants with one another, with nature, and with the infinite. This opposition between myth and Mystery (which may not seem characteristic of ancient Greek religion as we now perceive it) grew out of Christian and Romantic concepts of spiritual

The Emigrant and the Noble Savage: Sir Francis Bond Head's Romantic Approach to Aboriginal Policy in Upper Canada, 1836-1838

Sir Francis Bond Head (1793-1875) was a respected man of letters and the LieutenantGovernor of Upper Canada from January 1836 until March 1838. During that time he proposed to remove local Anishinaabeg peoples from their traditional territories in presentday southern Ontario and relocate them to Manitoulin Island. This article explores how Head used Romantic notions that exalted primitivism and the “noble savage” to justify this plan. In so doing it clarifies the relationship between European Romantic theory and Canadian colonial practice in the early nineteenth century. A careful analysis of Head’s Indian policy reveals that many Romantic perceptions of Aboriginal peoples, while seemingly benevolent, were consistent with colonial policies that sought to alienate Aboriginal peoples from their lands and to segregate them from contact with European settler societies. Sir Francis Bond Head (1793-1875) etait un litterateur respecte et le lieutenant-gouverneur du Haut-Canada de janvier 1836 jusqu’a mars 1838. Pendant cette periode, il proposa de faire demenager les peuples Anishinaabeg locaux de leurs territoires traditionnels dans ce qui constitue maintenant le Sud de l’Ontario pour les installer sur l’ile Manitoulin. Le present article traite de la facon dont Sir Head s’est inspire de notions romantiques du primitivisme et du « bon sauvage » pour justifier ce plan. Ceci permet de mieux expliquer les liens qui existaient entre la theorie europeenne romantique et les pratiques coloniales canadiennes au debut du XIX e siecle. Une analyse soignee de la politique autochtone de Sir Head revele que plusieurs perceptions romantiques des peuples autochtones, qui semblaient a premiere vue bienveillantes, se conformaient a des politiques coloniales qui voulaient eloigner les peuples autochtones de leurs terres et empecher tout rapport avec les societes pionnieres europeennes.

The Emigrant and the Noble Savage: Sir Francis Bond Head’s Romantic Approach to Aboriginal Policy in Upper Canada, 1836-1838

Sir Francis Bond Head (1793-1875) was a respected man of letters and the Lieutenant-Governor of Upper Canada from January 1836 until March 1838. During that time he proposed to remove local Anishinaabeg peoples from their traditional territories in present-day southern Ontario and relocate them to Manitoulin Island. This article explores how Head used Romantic notions that exalted primitivism and the “noble savage” to justify this plan. In so doing it clarifies the relationship between European Romantic theory and Canadian colonial practice in the early nineteenth century. A careful analysis of Head’s Indian policy reveals that many Romantic perceptions of Aboriginal peoples, while seemingly benevolent, were consistent with colonial policies that sought to alienate Aboriginal peoples from their lands and to segregate them from contact with European settler societies

Building San Francisco's parks, 1850-1930

In 1865, when San Francisco's Daily Evening Bulletin asked its readers if it were not time for the city to finally establish a public park, residents had only private gardens and small urban squares where they could retreat from urban crowding, noise, and filth. Five short years later, city supervisors approved the creation of Golden Gate Park, the second largest urban park in America. Over the next sixty years, and particularly after 1900, a network of smaller parks and parkways was built, turning San Francisco into one of the nation's greenest cities. In Building San Francisco's Parks, 1850-1930, Terence Young traces the history of San Francisco's park system, from the earliest city plans, which made no provision for a public park, through the private garden movement of the 1850s and 1860, Frederick Law Olmsted's early involvement in developing a comprehensive parks plan, the design and construction of Golden Gate Park, and finally to the expansion of green space in the first third of the twentieth century. Young documents this history in terms of the four social ideals that guided America's urban park advocates and planners in this period: public health, prosperity, social coherence, and democratic equality. He also differentiates between two periods in the history of American park building, each defined by a distinctive attitude towards improving nature: the romantic approach, which prevailed from the 1860s to the 1880s, emphasized the beauty of nature, while the rationalistic approach, dominant from the 1880s to the 1920s, saw nature as the best setting for uplifting activities such as athletics and education. Building San Francisco's Parks, 1850-1930 maps the political, cultural, and social dimensions of landscape design in urban America and offers new insights into the transformation of San Francisco's physical environment and quality of life through its world-famous park system.

Romanticism and Religion

The following discusses the renewed critical interest in the connections and intersections between Romanticism and Religion. A brief overview of Romantic criticism's approach to religious questions is offered as well as a general discussion of key topics such as Dissent, gender, prophecy and poetics.

El infierno amoroso de Garcilaso y la libertad moral

Research Article| January 01 2004 El infierno amoroso de Garcilaso y la libertad moral Anthony Close Anthony Close University of Cambridge Anthony Close, formerly Reader in Spanish at the University of Cambridge, now retired, is author of The Romantic Approach to Don Quixote (Cambridge UP, 1978), and Cervantes and the Comic Mind of the Age (Oxford UP, 2000), as well as of abut 50 articles on Cervantes, the Spanish Golden Age, literary theory, and the history of ideas. An executive member of AISO and AHBBI, a member of various editorial boards, and a frequent attendee at international conferences—much more frequent than is good for his mental health. He is married with one daughter and two children by a previous marriage. His favourite pastime is now a Voltairean cultivation of his own garden in a village near Cambridge. Search for other works by this author on: This Site Google Calíope (2004) 10 (2): 5–21. https://doi.org/10.5325/caliope.10.2.0005 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Anthony Close; El infierno amoroso de Garcilaso y la libertad moral. Calíope 1 January 2004; 10 (2): 5–21. doi: https://doi.org/10.5325/caliope.10.2.0005 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressCalíope Search Advanced Search The text of this article is only available as a PDF. Copyright © 2004 The Pennsylvania State University2004The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

How to organize oneself within history: Pehr Tham and his relation to antiquity at the end of the 18th century

Recently a doctoral dissertation was submitted to the Department of Archaeology at IJppsala [Jniversity. The author, Michel Notelid, presented and defended a text, called Den omvanda diskursen (The Second Glance: A study of transitions in the history of archaeological discipline). This work (Notelid 2000; 2001) represents quite a new way of looking at the discipline’s past, with the serious ambition to understand the romantic approach to prehistory in its own right, and not primarily as a fumbling, imaginative and pre-scientific start of a new discipline. The archaeological community was puzzled by this work, and very few scholars were able to read and appreciate this distinctive and unexpected perspective. There were obstacles, and possibly the most difficult one was the very language used. This language was in itself a sort of romantic reconstruction, which did not clearly indicate the difference between the plain text and passages of citations.

Forecasting the NYSE composite index with technical analysis, pattern recognizer, neural network, and genetic algorithm: a case study in romantic decision support

The 21st century is seeing technological advances that make it possible to build more robust and sophisticated decision support systems than ever before. But the effectiveness of these systems may be limited if we do not consider more eclectic (or romantic) options. This paper exemplifies the potential that lies in the novel application and combination of methods, in this case to evaluating stock market purchasing opportunities using the “technical analysis” school of stock market prediction. Members of the technical analysis school predict market prices and movements based on the dynamics of market price and volume, rather than on economic fundamentals such as earnings and market share. The results of this paper support the effectiveness of the technical analysis approach through use of the “bull flag” price and volume pattern heuristic. The romantic approach to decision support exemplified in this paper is made possible by the recent development of: (1) high-performance desktop computing, (2) the methods and techniques of machine learning and soft computing, including neural networks and genetic algorithms, and (3) approaches recently developed that combine diverse classification and forecasting systems. The contribution of this paper lies in the novel application and combination of the decision-making methods and in the nature and superior quality of the results achieved.

Is analytical psychology a religion? Rationalist and romantic approaches to religion and modernity.

The relationship between analytical psychology and religion is part of the larger issue of the relationship between modernity and religion. There are three main views on the issue. The fundamentalist position sets religion against modernity and opts for religion over modernity. What I call the 'rationalist' position likewise sets religion against modernity but opts for modernity over religion. By contrast to both views, what I call the 'romantic' position reconciles religion with modernity. Rationalists maintain that religion can exist only in so far as it serves as an explanation of the physical world, which the rise of science now precludes. Romantics maintain that religion, while serving as an explanation of the physical world till dislodge by science, is at heart anything but an explanation. The toppling of the religions explanation by the scientific one, far from dooming religion, prods religion into making explicit what it has in fact been all along. By this categorization, Jung is overwhelmingly a romantic. For him, the function of religion has always been more psychological than explanatory, and the rise of science does not preclude the continuing existence of religious myths as a psychological rather than an explanatory phenomenon. For those for whom science does spell the demise of religion, secular myths can replace religious ones, and those secular myths are more secular versions of religions myths than secular alternatives to religions myths. Yet even if for Jung religion can still exist today because religion is in fact psychology, it does not follow that psychology is therefore a religion.

Cervantes, un proyecto de modernidad para el Fin de Siglo (1880–1905)

This paper points out some specific receptions and readings that the Spanish fin de siècle gave to Cervantine texts that diverge from those studied by Anthony Close in The Romantic Approach to Don Quixote (1977). I argue that there were three different readings of Cervantes's texts in this period: the esoteric (Nicolás Díaz de Benjumea and his followers), the hermeneutical (Unamuno, Ortega y Gasset, Américo Castro), and finally, the philological (Rodríguez Marín, León Máinez, etc.), founded on academic grounds and positivist tools. It is my contention that the latter represented an attempt to maintain Cervantes studies firmly within the realm of modernity, thereby removing them from the domain of “premodern” readings.