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Everyday aesthetics, at its core, is based on the supposed dichotomy between art and life, considering life as something routine-like, and art as the breaking of the routine, something charismatic. Different authors of everyday aesthetics use different words to describe this dichotomy. For example, in his article “What is ‘Everyday’ in Everyday Aesthetics?”, Ossi Naukkarinen simply uses everydayness and non-everyday-like, while Arto Haapala, in his “On the Aesthetics of the Everyday: Familiarity, Strangeness, and the Meaning of Place” uses the terms familiarity and strangeness. The authors also propose different ways of bridging this dichotomy. However, as the paper shows, the real question is not how to bridge the dichotomy itself but rather whether the dichotomy exists in the first place. Moreover, the paper suggests a change of direction in future investigations of everyday aesthetics, and focusing on the nuances that exist on the routine-charisma and charismatic-routine spectrum, supported by academic research and the personal account of the paper’s author art project. Moreover, the implications of this shift extend beyond the boundaries of everyday aesthetics.

Copyright of Nietzsche - Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This scientific research work deals with the economic situation in Pančevo from 1944 to 1990. The time margins of the research were set in order to attempt to periodize the economic development (therefore the ups and downs) of the city. Although the term economy is very complex and extensive, in this paper it was used as a collective term for a handful of connected phenomena, from which industry, economy and inflation are singled out. Therefore, this research should be the most authentic representation of the economic conditions of the city of Pančevo, through which we follow its development over the decades. The goal of the research is to understand what the economic situation was like in the aforementioned period, as well as to find out how the inhabitants of Pančevo actually lived, in this city whose past was marked by heavy industry. The paper highlights one of the key problems that were current in the city during the research period. Since there are no existing works on this topic in the Pančevo area during the observed period, and considering the topic’s scope, the research process had to be comprehensive. Professional literature together with historical material forms the most important part of the research, which is rounded off with field work using electronic content and collecting oral sources from a certain number of citizens of Pančevo. Of course, all the collected data was carried out through a critical apparatus. The city’s public finances, which include taxes, income, expenses, etc are outside of the scope of this paper.

In this paper, I reinterpret the ethics of aidagara (betweenness, »inter-«) of Watsuji Tetsurô (1889–1960) as a narrative ethics. I begin by showing that such a re-reading is possible, by examining how Watsuji’s early existentialism shows a concern for the meaning of life, and how his shift to hermeneutics shows how this private sense of meaning is expressed intersubjectively. These are the theoretical foundations for any narrative approach. I then develop two forms of narrative ethics from this philosophy. First, I examine a »personal narrative ethics,« which I develop via the theories of developmental/personality psychologist Dan P. McAdams (1954–), particularly showing how his view of agency and communion and their development in narrative identity concretely express Watsuji’s »dual-negative structure« between individuality and totality. But I contribute to this narrative psychology using Watsuji, by showing a theory of narrative transformation—seen practically in narrative therapy as »re-storying.« Second, and yet another contribution to narrative theory, is »historical narrative ethics,« which shows how storying incorporates social and historical elements, and how re-storying can serve to transform these socio-historical narratives as well. In this way, I argue for a narrative re-reading that contributes to Watsuji’s philosophy with an examination of how it might be concretely expressed (and empirically researched), but at the same time contributes from Watsuji’s philosophy with a framework that consolidates narrative formation, transformation, and historical contribution. [ABSTRACT FROM AUTHOR]

The aim of this paper is to offer a Henrian interpretation of the debate between Sartre and Merleau-Ponty concerning the place of the imaginary in the perceptive life. The hypothesis is that in Sartre, Merleau-Ponty and Henry, the role of the imaginary in the original affective experience which the perceptive life has of its own intrinsic vulnerability can be investigated on three levels: the articulation between the absolute dimension and the egological dimension of consciousness in Sartre, the genesis of perception in the body in Merleau-Ponty, and the immanent adherence of the perceptive act to the radical suffering of its own force in Henry. From each of these three levels, the paper shows that without an imaginary in charge of bringing it back constantly to the experience of its own original vulnerability, the perceptive life is bound to lose the affective density of its relation to the perceived, and therefore is bound to become disincarnate. [ABSTRACT FROM AUTHOR]

The paper attempts to propound a new understanding of the experience of the world and others on the basis of a radical phenomenology of the body, as it is revealed in the originary impressibility as affect and desire. This impressibility shapes every relation to beings and others due to the unity of an originary life that founds individuation before any temporal difference, having ethical consequences for a plural communality, which can no longer be characterized by means of mere abstract processes of objectivation. [ABSTRACT FROM AUTHOR]

The paper studies Amos 5. The focus is on the hopeful perspective opened by the admonition to "seek the Lord" (v. 4, 6). What this means is explained by v. 14: to seek the Lord means to seek good and not evil which leads to life. Eventually, hating evil and loving good is equated with establishing "justice in the gate" (v. 15). The last oracle in the collection of ch. 5 explains that this is not fulfilled in the cult but by strengthening "justice and righteousness". Although the thin hope of the chapter vanishes towards the end the ideas of Amos 5 are taken up and further developped in other prophetic writings. [ABSTRACT FROM AUTHOR]

The aim of this paper is to present and analyze different formulations of human beings ultimate goal in Ayn Rand’s philosophy. I offer an analysis of Rand’s own formulations, namely that the ultimate goal is (i) one’s own life, (ii) one’s survival qua man, and (iii) one’s own happiness. The remainder of the paper is focused on two other possible formulations of the ultimate goal from an Objectivist perspective: (iv) one’s own flourishing and (v) happy life. My thesis is that all these formulations – both Rand’s and the two others – are not only compatible with each other but also complementary.

This paper builds on my previous work, “God in Public: A Prolegomena to Public Theology in the Romanian Context,” where I made an argument for the need of public theology in the Romanian context and offered a brief introduction to the nature of this new field. Now I present several issues that would need attention in a public theology in our context. One such issue, to begin with, is the atrophy of the capacity for dreaming, for envisioning a better world, of the capacity for imagination and hope. Most of people living through the difficult period of a long transition period, with such a high rate of corruption, poverty and uncertainty, have lost any hope for a positive social change. There are no solid institutions and structures in these young democracies and people are really struggling to live a normal life. Similarly, other crucial dimensions of life have been downplayed and so in need to be recovered, such as work, family, civil society, justice, to name just a few. It is argued that a public theology for Romania and for the entire region of Central and Eastern Europe would need to address exactly these kinds of issues: a vision for a better world, Christianity and nation-building, faith and work, faith and society. The paper concludes by pointing to several example of platforms that are very promising for public theology.

This paper seeks to convey an insight into the interrelationships between body, soul and mind and to show how the concept of "soul" has evolved through the course of history. In German the word "soul" has a confusing array of meanings today. For most of us it comprises all of man's emotions, his awareness, constructive thought, drive, state of mind and spirit. The soul thus represents the essence of a person and his relationships to those closest to him. For many people the soul was and still is the principle of life, the breath of life and the force of life. The immortal soul escapes, leaves the body, is weighed and judged. At all times in history man has doggedly pursued the mysteries of self-awareness, the ultimate truth and the soul. What he found varied, depending on the age and the place. What the Hebrew Bible and the New Testament express in deep-seated metaphors, the Greek philosophers put into clear-cut words: their concept of soul was then largely integrated into Christian thought. Meister Eckhart describes the soul in mystically transfigured passion. C.G. Jung writes of the "animus and anima." Sigmund Freud uses the term "psyche." Radical materialism denies the existence and independence of the soul's processes. The questions where we come from and where we are going, why and what for, no longer find a common answer. Psychiatry, however, takes up the intellectual call of the time and replies to the challenges of the day. Thus, the search for the "soul", a search that occupies so many people, also always involves the search for the whole person.

This paper outlines a hypothesis regarding the close connection between two problems in Georges Canguilhem’s work. The first problem is that of Canguilhem’s insistence to include considerations about natural selection in his work and of the role that this notion could play therein. The second problem consists in Canguilhem’s tendency to often use the term “life” as the subject of his sentences, even though this tendency may seem to at least partially contradict some of the central theses advanced in his philosophy. This paper attempts to show that these two problems should not be viewed as being isolated from one another, that there is a strong connection between the two and that a certain interpretation of the first one allows us to make sense of the second. To put it otherwise, the aim of this paper is to show that a particular interpretation of the role of natural selection in Canguilhem’s work could help explain why “life” plays the role of a preferred grammatical subject in his writings.

By analyzing discursive equalization of the categories of life and death in different spoken and written genres in the 1990s, the author uncovers a number of ideas and strategies around which the discourses guided by this phenomenon are structured. The first part of the paper is aimed at understanding the relation of these categories in Serbian folk culture and possible influences of the latter on recent articulations of the examined phenomenon. In the second part of the paper the central ideas of the phenomenon are identified. These refer to the survival of the nation, "not betraying the ancestors", and ethnic territorialization. From the analysis of different spoken and written genres the conclusion may be derived that the "cancellation of boundaries" between the extremely opposed categories of life and death is made possible by the following discursive strategies: 1. "non-existification", 2. collective individualization, 3. vitalization, 4. mortification, and 5. various combination of the foregoing strategies. .

One does not speak gladly about death, and this is why we feel sometimes even constrained to avoid some words. Death threatens the existence and takes from a person the very thing that he/she holds dear: the life. In life, we are used to find solutions, ways of escaping entanglements, while in dealing with death this is not possible anymore. Man's reaction is most of the time that of fear. Due to such feelings and due to imagination, each language has developed and is still developing collocations that come to describe this phenomenon, which is death. In the present paper we will follow the collocations developed in the German and Romanian culture. In both languages, the subjective attitude of the speakers has generated, and is still generating, fix phrases, the asymmetries deriving from the different development of some material and cultural activity in the geographic regions of the two nations. [ABSTRACT FROM AUTHOR]

No explicit statements have been made in MT-Job about the eschatological belief in individual or/and universal resurrection of the dead. But the asterisked text LXX-Job 42:17a assures of Jobs coming back to life after death “with those who resurrects the Lord”. This paper examines characteristic examples of life-death-afterlife-metaphors in LXX-Job and the links they create to the socalled paradise-narratives. [ABSTRACT FROM AUTHOR]

This paper focuses on Virginia Woolf ’s Mrs Dalloway (1925) and Pierre Lemaitre’s The Great Swindle (2013), with the aim of pointing out that these two novels share strikingly similar presentations of post-First World War urban social conditions. We first emphasise that in both novels there is visible post-war progress (in London and Paris, respectively), marked by obvious enthusiasm, which is, however, weakened by war consequences. In addition, we detect the presence of the sandwich board job in each novel as indicative of post-war emotional ambiguity. We then claim that the post-war social revival, as the characters of Septimus in Mrs Dalloway and Édouard in The Great Swindle suggest, is constantly being slowed down by some war survivors who, due to harsh war experiences, cannot reintegrate into society, but instead negate their own lives. Thus, as we further stress, they seem to embrace death much before they actually die. Assisted by Elizabeth Grosz’s theory of interface, we derive conclusions about the characters’ communication with the city. Lastly, we offer examples of Septimus’s and Édouard’s obsession with and anticipation of personal deaths, and of a hidden interpretation of their post-war deaths as war dying. Our final goal is to answer whether the two representatives of war survival renunciation, despite living through the war, can be said to die metaphorically in it. In addition, we recognise and (re)define a collective understanding of the war in relation to post-war novels.

Our paper aimes to show that the work of Eminescu is built on an antropogonical background and from this derives, what G. Calinescu and T. Vianu, names c osmogony and sociogony. Like great spirits of universal culture, the poet try to reveal to himself not only the divine mistery, but, first of all, the human one. Eminescu define human being like a "part" of 'whole", who is liable to himself to know his own condition and his talents. Being a complex and also contradictory, made of raw material and spirit, human has to learn to die in order to achieve one important thing: understanding that he is a "part" blessed with divene characteristics. In another wor ds, the human being must become aware that his meaning in this world is to live beyond by his limits.

The idea of the relation between art and life as becoming-life of art is a consequence of specific modern developments ranging from the Enlightenment to capitalism. This assemblage of thought and practice is present in one of the most dominant art forms today, and the task of this paper is to reassess the current state of affairs in art considering that the current state of affairs in art is a symptom of the global society of control. In order to be emancipatory art, on the one hand, Art presupposes de-substantialization and deessentialization of the biopolitically formed life and the category of Man, while on the other hand it also presupposes a new „generic in-humanum“ (in Badiou), that is, a people to come (in Deleuze) as the basis of politicity. Hence, emancipatory art needs to break away with the human in order to reach that which is beyond the current democratic materialism.

The subject of life, birth and death constitutes one of the main topics in Democritus’ reflection on human questions. He seeks to understand what men think about the processes of birth and death and how they, accordingly, determine their behavior and attitudes. His reflections comprise a wide range of perspectives and aspects that include examining human behaviour and investigating how it reveals a certain temperament or inclination, inquiring about the nature of these processes and extending the analyses of the processes of birth and death to whole beings through the couple generation-corruption. In the present paper, I intend to examine the main theses and arguments which appear in the testimonies and fragments through which Democritus’ thought was transmitted from antiquity. Furthermore, I will also discuss the hypotheses that for Democritus the most important opposition was not life-death, but rather birth-death and that, at the same time, his idea of nature and life comprises both processes in the perspective of atomistic philosophy. I shall show that corruption has to be considered in two different ways, that is, in the context of physical processes that keep the kosmos in its persistence and in the context of the existence of natural beings, both living and lifeless.

The paper gives a brief overview of work and life of Croatian linguist Dalibor Brozović.

The spiritual figures of Ruth Prawer Jhabvala’s Heat and Dust appear to be very shallow and mendicants. They are poor Sadhus who move from place to place like vendors selling their gods. Though, they pretend to live in a world of spirituality but in reality their feelings and emotions are earthy. Even those who come from Europe as young men and initiated, do not live a sex-free life. At this backdrop, the present paper tries to explore the world of pseudo spiritual figures in Ruth Prawer Jhabvala's Heat and Dust.

In this paper I will offer an analysis of cyber technology, cyberspace and cyborg from its appearance in fiction to its contemporary realizations, in order to show symbolic place of cyborg has changed, in the light of contemporary power relations. I will focus on the cyborg figure in literature and film, mainly the cyberpunk genre characteristic for fictionalization of the relations between individual, society and technology. Author(s): Aneta Stojnić Title (English): Cyborgs from Fiction to Reality: Marginalized Other or Privileged First? Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 10, No. 1-2 (Summer-Winter 2013) Publisher: Institute of Social Sciences and Humanities – Skopje Page Range: 49-53 Page Count: 5 Citation (English): Aneta Stojnić, „Cyborgs from Fiction to Reality: Marginalized Other or Privileged First?,” Identities: Journal for Politics, Gender and Culture, Vol. 10, No. 1-2 (Summer-Winter 2013): 49-53.

In this paper the concept of meaning of life is analyzed as the happiness or good that the life of a person brings to herself or to the others. In the course of the argument this thesis is discussed and justified in some detail.

By integrating philosophical rigor with practical examples and personal history and revelation, the author shares how he ended his quest to understand the concepts of life, mind, and soul and resolved the mind-body problem. The article relates the key insight garnered from Elliott Jaques that triggered a new, internally-consistent conceptual framework or paradigm. Founded on a unitary organism model of life, it replaced the mind-body-soul model. The logic of the new conceptual framework is developed through brief, methodical discussions that juxtapose choice and judgement with calculation, Newtonian physics, randomness, and self correction. The paper is grounded in the premise that our attempts to answer a question (e.g. "How do we think and judged?") are hindered by accepting an entity (e.g. mind) whose only evidence is that the question exists. On that foundation, unitary arguments trace the author’s dissolution of concepts of mind, body, and soul and the spiritual. General implications of this framework are then applied to terminology and to the origin of life, abortion, and trading one duality for another. In relating some personal implications of this framework in daily life, the author makes the case for the value of simplicity in conceptual frameworks and the clarity that can result.

In Parts of Animals II.10, 655b37-656a8, Aristotle tacitly identifies a group of animals which partake of “living only”. This paper is an attempt to understand the nature of this group. It is argued that it is possible to make sense of this designation (i.e. “merely living animals”) if we consider that some animals, which are solely endowed with the contact senses, do nothing more than mere immediate nutrition by their perceptive nature and have no other action. It is concluded that some of Aristotle’s merely living animals would be certain kinds of sponge, certain sea anemones and the ascidians among testacea

In this paper a comparison of some central elements of the philosophies of H.Bergson and J. Ortega and Gasset is tried. After analyzing their coincidences and divergences we will establish their common ownership to a line of development of the european metaphysics that starts up from the critic to the kantismo.

The paper confronts the reader with Nietzchean critical approach to history, truth, life, and education. Far away from progressive-euphoric ideologies of 19th, the authors consider the following questions: How children live historical occurences when being tought in classrooms (for example in Italy, Japan, etc.), how can we strengthen their ability for reflected relations to history as well as for interconnecting between past, present, and future life? Psychological, pedagogical, and philosophical considerations meet intercultural contexts.