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Copyright of Djoussour El-maarefa is the property of Association of Arab Universities 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.)

Copyright of Comparative Literature / Primerjalna Književnost is the property of Slovenian Comparative Literature Association 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.)

Copyright of Arabic Language & Literature (1735-9767) is the property of University of Tehran 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.)

The paper deals with the psychoanalytical approach to dreams and the unconscious in three short stories by the Turkish author Ahmet Hamdi Tanpınar. Insight into the nature of the human psyche and language as a medium of expression will be based on the works of Sigmund Freud and Jacques Lacan. The psychoanalytical literature that we will use in this research will represent the fundamental theoretical basis on which we will try to valorize the above-mentioned stories. As part of the reading of the short stories The Owner of The House, Summer Night and Train Journey by the Turkish author Ahmed Hamdi Tanpınar, the emphasis will be on elements such as time, the past, dreams, the unconscious, the other or the personal history of the characters about the world they build within themselves. The identity crises experienced by the protagonists of the analyzed stories have their roots in childhood traumas, and dreams represent the key to uncovering the unconscious. By applying Freud's psychoanalysis to the text, they tried to reveal the symptoms of the text and the unconscious mechanisms whose meaning is hidden in images, symbols, and metaphors. In his short stories, we find the story of the collapse of the inner world of the hero, of their escape from reality and continuous search, while the subject(s) of the text itself is constructed through its past, or more precisely, it is defined by a complex of events and people from the past.

In this article, I aim to clarify some of the ways in which the auditory dimension of the self is constituted through the mediation of technology. I show that by excluding our immediate surroundings with mobile personalized and private auditory technologies, we are increasingly laying down a personal, inner spatial grid of acoustic memories that get integrated into our narrative identity and co-constitutes the space of familiarity and belonging that gives us a sense of who we are. To do so, I first lay out a clear ontological ground. Next, I outline how the auditory dimension of the self is constituted and subsequently mediated technologically. Finally, I bring to bear Erving Goffman’s theatrical framework of performative self-constitution as a useful framework to illustrate how, on one hand, the culturally available repertoire on which the imagination draws to constitute the self has augmented thanks to the contributions of other people in distal spatiotemporal contexts; on the other, the reconfiguration of how we listen to the world and the other people in it entails muting or blocking out of other voices. This can stunt how we conceive of ourselves, producing an epistemic bubble involving a tunnel “vision” or echo-chamber effect. In addition, due to the coupling of bodily and cognitive structures with mobile, privatized auditory technologies that thereby become transparent in experience, others, by listening in on us, acquire the ability to privilege certain types of behavior while suppressing others. Thus, there is a danger that the individual autonomous agency so important to self-constitution can be compromised.

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

In 1869, the year the Suez Canal was completed, visits to Egypt and, therefore voyages to the Orient were increased. Crowned royals such as Prince and Princess of Wales, French Empress, Prince of Prussia, Austrian Emperor, Prince and Princess of Holland, and Duke of Aosta went on these voyages, which included cities like Alexandria, Cairo, Istanbul, and Athens. What makes these crowned royal's travels to the Orient in 1869 distinguishing and worth investigating is the presence of women. Examining on the Istanbul part of the voyages, this research accepts women as historical actors. It aims to interpret European women's gaze on both Ottoman Istanbul and their 'other', local Muslim women, through their time-space experiences. This paper focuses on travel narratives produced by the women in the suite of British and French crowned royals in the 1869 travels to decipher women's real time-space experiences. Levant Herald (LH), a local newspaper published daily in Istanbul, was also examined to grasp locals' perspectives simultaneously. While emphasizing the [un]met expectations of both counterparts' (guest/local), this paper discovers diversifying positionalities of women towards their other and reveals their heterogeneous gaze. Although women's gaze -and thus narratives- contain many orientalist codifications, their gender privileged time-space experiences challenge and disrupt some of the stereotypes and prejudices prevalent in the male-dominated literature of the period. [ABSTRACT FROM AUTHOR]

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza 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.)

Lévinas's philosophy emerges from his critique of the traditional sources of Western philosophy and employs phenomenological methods to transcend the conventional theology and ethics of subjectivity. Through a series of inquiries, Lévinas expands the narrow philosophical vision and problem domain related to the philosophy of the Other. This study examines the profound impact of Lévinas's philosophy on contemporary philosophy and human society, particularly its elucidation of people's anxiety, confusion, and overwhelm with the ethical dimension of life in postmodern society. In today's rapidly evolving landscape, characterized by increased reliance on AI, decreased face-to-face communication, and significant shifts in lifestyle, the study of Lévinas's philosophy gains heightened relevance. As we navigate these changes, Lévinas's insights into anxiety, responsibility, and ethical encounters with the Other offer reflections on human connection and ethical engagement, urging us to reconsider our relationship with technology and prioritize meaningful interactions amidst societal transformations. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik 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.)

Ursula K. Le Guin’s renowned novel The Left Hand of Darkness offers a profound exploration of the multifaceted fears of the other through its futuristic setting and imaginative narrative. Building on Simon C. Estok’s argument that various forms of fear like misogyny, racism, homophobia, xenophobia and ecophobia are inherently linked, originating from ‘maladaptive, reflexive, and somewhat unconscious condition that is based in affect’, this study delved into Genly Ai’s struggle with misogyny and homophobia, the fear exhibited by Orgoreyn politicians towards other individuals, and the xenophobia portrayed by characters such as Argarven and Tibe, the Terrans’ ecophobia. This academic exploration aimed to unravel strategies for confronting the fear of the other in constructive ways. By employing a thematic analysis of the fiction, the study advocated for the adoption of a ‘leap of faith’ as a means to foster harmonious relationship with the human other, whether at the level of the individual or the community. Additionally, the study emphasized the importance of cultivating reverence for nonhuman nature as a pivotal component in alleviating ecophobia. The study acknowledged the importance to transform the fear of the other from a divisive force into a bridge for communication and compassion, discouraging its use as a source of conquest and animosity.

The article investigates the intrinsic interconnectedness of European culture with philosophy acting as its self-reflexive pillar, the foundations of which many derive from Plato. It is in the philosophical interpretation of Plato’s work that the author uncovers the analogous structures that represented one of the greatest challenges of the philosophical tradition: the implicit polemical relationship to another, different starting point, that precedes the explicit polemos – a war. The author recalls the influential attempts of European thought in the 20th century that tried to break free from a state of total confrontation. In the 1990s, however, he catches up with the Platonic interpretation, as is demonstrated by the detailed description of the “war of methodologies.” If in the background there is a connection with self-reflection in the process of the self-constitution of philosophy and the selfcomprehension of Europe, then according to the author the “Platonic revolution” is an effort to come to terms with the unprocessed implicit epistemological preformative, war. A possible solution is provided by the author‘s distinction between agon and polemos.

There is a global call for religious cooperation and tolerance, and it is a non-negotiable necessity for Ghana, through a collective responsibility. This study thus investigated the perspectives of Ghanaians on the religious situation in Ghana. It looked at whether or not Ghana is a “one religion” State, by exploring the existence of several religions in Ghana. The global advocacy for religious cooperation motivated this study to explore some challenges hindering religious cooperation in Ghana, and ways for improvement. Using a mixed methodology of quantitative and qualitative designs, the study sampled 225 individuals ethically from the Faculty of Social Sciences in KNUST, Kumasi, Ghana. Primary data was obtained through questionnaires and interviews. The findings revealed that Christianity, Islam and African Traditional Religion are the three main religions amongst others in Ghana. A majority of 179 respondents indicated that Ghana has plural religions and is not a “one religion” State, hence, a non-negotiable advocacy for religious cooperation. The majority of these advocates are youth within the age brackets of 15-25 years, followed by adults within 36-45 years. Despite challenges hindering religious cooperation in Ghana such as religious, social, cultural and political barriers, the practice of respect, tolerance and value toward one another and interfaith relations, could guarantee some improvement. Therefore, whether Christians, Muslims, Traditionalists or the Other, one has to be and behave religiously inclusive, tolerant, and humble toward the other. Whether in speech or actions, one should give a listening ear to the other. This paper is relevant for peace and interfaith studies.

This article attempts to trace the themes of alterity and tragicality in Shakespeare's Macbeth and Fitzgerald's The Great Gatsby. We offer a parallel study of the two works with an emphasis on the (anti)heroes' struggles with time and the other human as metaphors of 'alterity'. We present a thematic reading and argue that as Macbeth is preoccupied with his imaginatively fabricated future (time) and tries to execute anyone (the other) who jeopardises the totality of that ideal space, Gatsby is also preoccupied with his past (time) and tries to retrieve Daisy (the other). Tragedy, we discuss, is basically the ultimate result of these struggles. We suggest that Fitzgerald's work generally shares the similar theme of alterity with Shakespeare's Macbeth and somehow modernises the similar tragicality we witness in the latter. [ABSTRACT FROM AUTHOR]

Zhuangzi is often regarded as an authority in the realm of spiritual cultivation. This article explores Zhuangzi's theory of self-cultivation and identifies two distinct approaches: one focuses on the transformation of consciousness, known as the "Inner Chamber" practice, while the other centers on the transformation of materials, referred to as the "Craftsmanship" practice. Both methods can achieve a state of transformation where the boundaries between the self and the external world blur, leading to a sense of unity. Zhuangzi's state of unity transcends cognitive boundaries and erases the distinction between the self and the external world, creating a realm of spiritual emptiness. However, the concept of "nothingness" in this realm is a linguistic expression of consciousness, rather than a denial of existence. On the contrary, it elevates and preserves the essence of all things, including the innate essence of material substances, often referred to as the "primordial essence of things." The "primordial essence" is a paradoxical concept, simultaneously devoid of substance and possessing substance, while the "Inner Chamber" of the mind represents "knowledge in ignorance." When this state is realized, there exists an intrinsic coexistence between the self and all things, returning both to their original essence. In Zhuangzi's worldview, the other, or external entities, receive affirmation within the framework of existence, leading to harmony between the self and the material world. [ABSTRACT FROM AUTHOR]

The question of how other consciousnesses appear via media has forced us to re-think the classical phenomenological accounts of sociality. However, as the phenomenological account of empathy is very much centred around the perception of the other's living body, it has faced challenges in discussing the empathic experience in media-based contexts, where we cannot perceive the other's body, but something else, such as a screen or a text. In this article, I provide the concept for describing the perceived object in media-based empathy: a living textual body, based on Edith Stein's concept of Wortleib (a living word body) referring to words as "living," as bearers of meaning in her early work On the Problem of Empathy [Zum Problem der Einfühlung]. I divide the term Wortleib in two different cases—the empathic and non-empathic object—and thereby argue that, while the object of media-based empathic experience cannot be the other's body, it is an empathic Wortleib, a communicative empathic object. While Stein herself discussed media-based empathy merely in paper media, I demonstrate the unique usefulness of these concepts in analysing any media-based communication and thus the timeliness of her work in this respect. [ABSTRACT FROM AUTHOR]

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi 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.)

The article studies how the acousmatic experience of literature revises and expands the concept of the voice deposited in poetry. The author analyzes existing interpretations of voice and poetic voice from the perspective of acousmatic theories. These theories redefine Western notions of the agency of voice as a metaphor of power and specific identity (which reduce voice to its representative functions). Therefore, the author states that experiencing the agency of the voice deposited in poetry may resemble experiencing the acousmatic voice. In turn, this allows one to experience the presence of the Other rather than merely its representation. According to the author, we can grasp the influence of the voice in a poem through the category of “excess,” which expresses resistance to the structural logic of language. Referring to examples from contemporary Polish engaged poetry, the author examines the category of excess in three possible configurations. [ABSTRACT FROM AUTHOR]

In order to understand what we are talking about when we talk about joint attention, I will scrutinize how the mainstream view that builds on representational and intentionalist theories of mind is constituted. My aim is to show that much of the theory of joint attention is quite narrowly constructed and comes with tacit disciplinary biases that exclude much of what is existentially important in our practices of sharing our perceptions and guiding others to attend to the world in novel ways. By using the frameworks of classical phenomenology and enactivist theories of mind, I aim to show how we, in our interactions, share our perceptions even with beings that are distinctly different from us. And, that this difference in our personal worldview, our cognitive capacities, and our sensory modalities should be seen as a constitutive aspect of our practices of shared attention. I will articulate attention as a revelatory practice that aids us in discovering a shared world through the plurality, rather than similarity, of our perceptual actions. Attention is, in this sense, not solely driven by subjective intentions; it is also formed and co-constituted by my being addressed by the other. [ABSTRACT FROM AUTHOR]

There is a global call for religious cooperation and tolerance, and it is a nonnegotiable necessity for Ghana, through a collective responsibility. This study thus investigated the perspectives of Ghanaians on the religious situation in Ghana. It looked at whether or not Ghana is a “one religion” State, by exploring the existence of several religions in Ghana. The global advocacy for religious cooperation motivated this study to explore some challenges hindering religious cooperation in Ghana, and ways for improvement. Using a mixed methodology of quantitative and qualitative designs, the study sampled 225 individuals ethically from the Faculty of Social Sciences in KNUST, Kumasi, Ghana. Primary data was obtained through questionnaires and interviews. The findings revealed that Christianity, Islam and African Traditional Religion are the three main religions amongst others in Ghana. A majority of 179 respondents indicated that Ghana has plural religions and is not a “one religion” State, hence, a non-negotiable advocacy for religious cooperation. The majority of these advocates are youth within the age brackets of 15-25 years, followed by adults within 36-45 years. Despite challenges hindering religious cooperation in Ghana such as religious, social, cultural and political barriers, the practice of respect, tolerance and value toward one another and interfaith relations, could guarantee some improvement. Therefore, whether Christians, Muslims, Traditionalists or the Other, one has to be and behave religiously inclusive, tolerant, and humble toward the other. Whether in speech or actions, one should give a listening ear to the other. This paper is relevant for peace and interfaith studies. [ABSTRACT FROM AUTHOR]

This article aims to present the interdisciplinary project "My Story from Silence", conceived in 2022. The project represents a pioneering effort in assembling individuals from diverse communities, characterized by varying ethnic, national, and migratory backgrounds, along a historically dynamic border. Its primary objective was to provide a platform for these participants to articulate and share narratives previously shrouded in silence, offering insights into their historical pasts. Emphasizing reciprocal dialogue for the first time, the initiative fostered an environment where participants engaged in the dual act of narrating their own experiences and attentively listening to the narratives of others. These memories were explored in group workshops on both sides of the border. By combining elements of cultural anthropology fieldwork and analytical psychology, the workshops attempted to address hitherto unaddressed traumas and silent personal memories linked to major traumatic historical events such as fascism and Istrian exodus through the narratives of individuals. Three vignettes will illustrate the workshop dynamic and our Jungian understanding of it. [ABSTRACT FROM AUTHOR]

Joseph Kosuth, one of Concept Art's influential practitioners, credited Marcel Duchamp in an important 1969 essay, "Art After Philosophy", with instigating the shift from the visual to the conceptual by means of indifference and dematerialization. Duchamp's approach to art was not limited, however, to the realm of artistic intention but also included the (re)contextualization provoked by his readymades. This (re)contextualization elucidated the embodied, dialogical encounters of the artist-artwork-audience, what I identify as an "aesthetics of difference". This designation sets forth a framework of meaning that draws upon a burgeoning subset of early-twentieth-century personalist philosophy called dialogical personalism in order to offer a more suitable plausibility structure than the usual explanations of Duchamp and his approach to art, which typically revolve around nihilism, absurdity, and a solipsistic understanding of freedom. In doing so, Duchamp's artistic approach retains not only a more viable ontology for continuing to question the nature of art, but also has important epistemological and ethical implications. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

The perestroika-time public discussion about the “white spots” of history in the Kaliningrad region focused on the history of East Prussia, which had previously been under a tacit ban. This article analyzes publications about the pre-war past of the region in the popular youth newspaper “Kaliningradskiy komsomolets” from 1985-1991. It examines the process of changing the regional historical narrative and characterizes the transformation of the historical memory of Kaliningrad residents during the years of perestroika. The paper aims to trace how the “discovery” of East Prussian themes occurred, who promoted the new historical narrative and by what means, and the stages through which the process of “appropriation” of the cultural heritage inherited after the war by the inhabitants of the region went. The study utilized a qualitative-quantitative content analysis method of newspaper texts, conducted with the help of the MAX QDA 2020 program. The results were interpreted using the categories of “Our Own” and “the Other” from B. Wandelfels’ philosophical concept and P. Nora’s “place of memory” one. The paper concludes that by the early 1990s, Kaliningrad society had varied approaches to the “pre-Soviet” period ranging from denial of the significance of the “foreign” and “the Other” heritage to its full acceptance as “one’s own”. The analysis of the content of the publications, including the commemorative practices reflected in the newspaper, shows that the regional historical narrative changed during the years of perestroika. The course of “exorcising the Prussian spirit”, approved immediately after the war, although not completely eradicated, became a marginal phenomenon, while the study, preservation, and utilization of the experience and historical and cultural heritage of the predecessors became the dominant trend in which the press of the glasnost’ era played a significant role.

This article argues that Jacques Derrida's Politics of Friendship presents an implicit but significant critique of Maurice Blanchot's The Unavowable Community. In Blanchot's text, the Other disrupts any sense of fusional or essentialist community. But Derrida criticises Blanchot for neglecting the need to negotiate my responsibility to infinite others. Derrida proposes a logic of the plus un, playing on this double meaning in French, where a need to count singularities ('plus one') disrupts the unity of community ('no longer one'). For Derrida, this offers a greater emphasis on those outside the boundaries of constituted communities, something he finds lacking in Blanchot. I demonstrate that Derrida's position is a challenge to an emerging xenophobic discourse in 1980s French politics. I propose, therefore, that Derrida's difference with Blanchot is motivated as much by a political difference as a philosophical one, with Derrida judging Blanchot's account inadequate for contemporary political concerns. [ABSTRACT FROM AUTHOR]

This article explores Kwasi Wiredu’s argument that personhood is a status to be obtained through one’s community instead of being given on account of being born a human. Therefore, a person becomes (or loses) their personhood through communal engagement. This makes personhood a moral and political concept with massive implications for how Western philosophy perceives the self and the other. I argue that these moral and political implications are much stronger than many want to realize. Wiredu’s account, if accepted, compels one to reconceive the notion of personal development, worldhood, and what decolonization entails. [ABSTRACT FROM AUTHOR]

Copyright of New Architecture is the property of New Architecture Editorial Office 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 paper places emphasis on an unknown part of the cemetery audience, the 'Other'. It emerged as an audience category, comprising 26 out of 214 survey participants, in a four-month online audience research regarding two Athenian cemeteries. The basic argument for the scope of this research is that in highly contested public spaces such as the Third and the Anastasis cemetery, which reflect some of the most striking abnormalities of Greece's unequal cemetery system, 'others' are systematically constructed and are not co-included in ordered, face-to-face representation. Thus, we emphasise the digital form of this research as more resourceful when exploring silenced voices and invisible presences. We discuss the integral taxonomies of the 'Other' on the basis of the dialectic character of the place. Finally, in order to negotiate otherness as an identity marker, we focus on the opinions of the 'Other' audience regarding spatial practices, attitudes and emotions related to the space of the dead. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Copyright of Matica Srpska Journal of Slavic Studies / Zbornik Matice Srpske za Slavistiku is the property of Matica srpska 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.)

Copyright of Al-Zaytoonah University of Jordan Journal for Human & Social Studies is the property of Al-Zaytoonah University of Jordan 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.)

Copyright of Folklore Studies / Tautosakos Darbai is the property of Institute of Lithuanian Literature & Folklore 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.)

Copyright of Social Sciences & Humanities Studies / Društvene i Humanističke Studije (DHS) is the property of Faculty of Humanities & Social Sciences, University of Tuzla 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.)

Copyright of Philologist / Filolog: Journal of Language, Literary & Cultural Studies is the property of University of Banja Luka, Faculty of Philology / Univerzitet u Banjoj Luci, Filoloski Fakultet 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.)

ABSTRACT: The concept of "the Other" is intensely present in the writings of Malika Mokeddem, manifesting as the foreigner, the close one, the lover, and the friend, whether as a central figure or a marginal one. This diverse representation contributes to varying perspectives and highlights the stance on the vital features of society, its human formations, hierarchical structures, and its political, social, and especially cultural systems in postmodern discourses. This research employs cultural criticism to observe the manifestations of the relationship with "the Other" in the novel "My Men" and the techniques that expose the implicit cultural patterns that direct this social hierarchy. The research findings reveal that the novel seeks to rearrange positions and distribute roles to place itself at a central point that moves the Other as a silent follower. In a further act of defiance, the work is not merely a fictional novel but an autobiographical one, expressing a strong desire to make this fiction a reality, thus challenging the political and religious authorities and the Arab social system. الملخص: يحضر الآخر في كتابات مليكة مقدم بشكل مكثّف فهو الأجنبي، وهو القريب والحبيب والصديق مركزا كان أو هامشا، واستثمار هذا الاستحضار المتنوّع يسهم في تنويع زاوية الرؤية، وإبراز الموقف من الملامح الحيوية للمجتمع وتشكيلاته البشرية، وبنياته التراتبية، ونظمه السياسية والاجتماعية وبخاصة الثقافية في الخطابات ما بعد الحداثية. وينطلق هذا البحث من مقولات النقد الثقافي هادفا إلى رصد تمظهرات علاقتها بالآخر في رواية "رجالي"، والفنيات التي عرّت بها الأنساق الثقافية المضمرة الموجِهة لهذه التراتبية الاجتماعية، وقد بيّنت نتائج البحث أنها كانت تعمد إلى إعادة ترتيب المواقع وتوزيع المهام، لتتموقع في مركز جوهري يحرّك الآخر كتابع مغيّب الصوت، وأنها إمعانا منها في التحدي لا تجعل العمل تخييلا روائيا بحتا بل عملا سيرذاتيا، معلنة رغبة قوية في جعل هذا التخييل بكل تفاصيله واقعا، تحقيقا لرغبة مناوشة السلطة السياسية والدينية، والمنظومة الاجتماعية العربية.

Abstract: This study aims to describe the existence of women as the Other in the novel and the interrelationships between elements that can provide a strong relationship between the characters and the setting using the issue of self-awareness in the perspective of feminism (Simone de Beauvoir's existentialist feminism). The data in this study are in the form of descriptions and dialogues related to female characters. This study uses two sources of data, namely the novel Kekasih Autumn by Laksmi Pamuntjak and also books or literature journals that are relevant to the research. The data collection technique in this research is documentation or documentary studies, namely how to collect data through documented or documentary materials. This study uses structural analysis. The results of the study found that the existence of women can be investigated through the female character and setting in the novel Kekasih Autumn Autumn, while the efforts of women to achieve their existence in the novel Kekasih Autumn consist of 4 strategies according to Simone de Beauvoir, namely (1) Women can work, (2) Women can become intellectuals, (3) Women can work to achieve socialist transformation of society, (4) Women can reject the Other – that is, by identifying themselves through the views of the dominant group in society.

The problem with the disappearance of absolute sovereignty from Bodin to Schmitt, as Derrida views it within his late (ethical-political) deconstruction, is that there no longer exists a sufficient reason for any effectiveness of representing the Other. Reasons are reducible to this or that form of violence. Everything must be dismantled and disassembled. What remains of sovereignty becomes contingency and singularity of the space between power and freedom. In this space, Derrida begins with the view of the Other and unconditional hospitality as a deconstruction of previous metaphysical politics of hospitality. The Other must be emancipated from the perspective of the subject’s metaphysics and its inherent violence. In the discourse of politics of friendship lies the ground for democracy to come as a final soteriological solution for other headings of history.

This article addresses the pressing issue of perceiving other cultures and nationalities in the context of globalization and internet communications. The authors focus on a webometric study, employing data analysis methods for grouping and investigating markers that reflect the quantitative and qualitative characteristics of models representing the Other in the digital space. The study aims to identify current trends and reactions of internet users to the diversity of alimentary preferences of various ethnic groups, thereby providing a deeper understanding of the dynamics of public opinion and stereotypes. The research extensively analyzes how perceptions of cultural alimentary features and traditions of different peoples are formed and transformed in the modern information space. It notes the significant influence of search queries and virtual interactions on the formation and alteration of the images of the Other in public consciousness. The authors discuss the implications of these trends for intercultural interaction and present conclusions that can be applied in further research related to the cultural and social aspects of perceiving ethnic groups. The findings of the study will be of interest not only to specialists in the field of intercultural communication, but also to a wider audience seeking to better understand the dynamics of how different cultures are perceived in today's information society.

Learning from “The Other”? Transformative learning in Swedish high school students’ narratives from an educational trip to Kenya. The study explores transformative learning in a group of Swedish high school students’ shared narratives about an educational trip to Kenya. The understanding of transformative learning is inspired by a discourse analytical approach, which emphasizes the use of discursive frameworks and repertoires for making sense of experiences. The analysis shows that the participants express a desire to learn from ‘the Other’, which is associated with a critical examination of their own ways of thinking. Moreover, the image of ‘the other’ is complex. On the one hand, it is constructed as a generalized image of the exotic other and reproduces notions of ‘the noble savage’. On the other hand, the image of ‘the other’ is also framed by a liberal discourse of individualism and tolerance. Finally, the narratives also entail constructions of similarity, which indicates a more radical renegotiation of previous discursive frames and blurs the borders between us and them.

Institutions are often rooted in violence and power, and war is one of them. At the same time, war continues to be one of the most important institutions that ensure the long-term unity of a group, albeit at the cost of confrontation with another, rival group. Therefore, an important role in cessation of violence is played by how fair new institutions are. It is the justice of post-conflict institutions that makes it possible to achieve sustainable peace. The article considers the features of social and asocial acts that strengthen or undermine relations in a group or between groups and affect the justice of institutions. Cessation of destruction and violence ends the period of forced unification of a group and opens up opportunities for finding other common purposeful activities. The content of this activity is the essence of the project, in which the most important activity in terms of fostering peace is human change. The significant problem for this is when and how war should be stopped, and whether it can be done at the desired time. During the transition from war to peace, various obstacles arise, which often do not depend on the evil or good will of the participants in peace establishment. The author comes to the conclusion that the end of war always faces the problem of fictitious construction of the main enemy, done by each party of the conflict to motivate its population. This fictitious enemy is always presented as the source and cause of the coming total extermination. To establish peace, it is necessary to debunk this fiction.

The article describes the existential category of the Other and the Otherness in V. Sorokin's screenplay for the film called 4, which was directed by I. Hrzhanovsky in 2004. The Otherness helped V. Sorokin to realize his artistic idea of post-Soviet Russia. According to Jean Paul Sartre, the Other conveys a feeling of the last days: without a single scene of physical violence, the reader develops a feeling of nausea. The essence of the Other is based on the principles of rejection, fear, and inevitability; the Other is the only verifier of one’s existence. In 4, the frightening atmosphere of the Other World is created by such artistic means as coding, dying, masking, and deconstruction of symmetry. They highlight the artistic intent to portray the chaotic nature of being and the absence of time, where human fate is meaningless, and people are reduced to functions in the game of life. The Otherness of the chronotype gives the script and the film a new code: the loss of the holy number four desacralizes existence, thus condemning the world and people in it to a life of hopeless dismay.

This article aims to recall Tennessee Williams’s early play Not About Nightingales (1938), which is virtually unknown in Poland. The text is discussed in the context of the writer’s biography and his sensitivity to the problems of the socially excluded. The play thematizes the majority’s cruel attitude towards minorities that do not fit into stereotypical frames (social or sexual). The author of the article locates the sources of Not About Nightingales in Williams’s biography: in his growing up in the Deep South, the most conservative region of the United States, and in his troubled relationship with his father, who regarded him as a misfit. Based on facts, the play reflects on the plight of prisoners who stand out as different, which exacerbates the violence against them. This early text helps sheds a different light on Williams’s work, potentially bringing it to the attention of socially engaged theater. Best known as an author of intimate psychological dramas, which have been often domesticated and appropriated by pop culture, Williams was also a writer of great social conscience, sensitive to cruelty in interpersonal relations, which manifests itself particularly against those who are different.

This article seeks to demonstrate, through a hypothetical dialogue between Hannah Arendt and Emmanuel Levinas, that the essence of politics must be sought beyond "real politics" and its agent, namely, the state. For this reason, politics requires a fundamental, radical and serious rethinking. This rethinking, however, must be carried out by first deconstructing politics to prepare it for emerging new possibilities; second deconstructing Ethics and extending it from the individual level to the level of "I in the We"; third reinterpreting the relationship between politics and ethics, which are already in the process of constructive judgment and are ready for a relationship that has no master or servant. As a result of such simultaneous reflections, the foundations of what this article views as Ethical politics could probably be clarified in general terms. This essay thus raises three long-standing questions: What is politics? What is ethics? What is ethical politics? The response to the first question is founded on Arendt's views. This paper draws attention to concepts such as plurality instead of unity, public realm instead of private realm, and peace instead of war. Relying on Levinas's philosophy of ethics, the second question is answered by emphasizing the primacy of understanding over cognition, the other over self, and the person over the land. Last but not least, the third question is addressed by establishing a link connection between the mentioned thinkers’ views and their shared ideas such as responsibility for the other, the primacy of the interest of humans over national interests and a new concept of state.

Exploring the relationship between humans and AI chatbots, as well as the ethical concerns surrounding their use, this paper argues that our relations with chatbots are not solely based on their function as a source of knowledge, but, rather, on the desire for the subject not to know. It is argued that, outside of the very fears and anxieties that underscore our adoption of AI, the desire not to know reveals the potential to embrace the very loss AI avers. Consequently, rather than proposing a knowledge that seeks to disavow loss, we can instead recognize the potential in loss itself: an opportunity to assert and define the gap inherent to both the subject and AI we create. [ABSTRACT FROM AUTHOR]

In her deconstruction and reconstruction of some of the most famous fairytales, Angela Carter not only challenges some of the most enduring concepts and binary oppositions, but she also introduces novel ways of looking at and thinking about cultural phenomena deeply rooted in the Western Culture, in a critique of Western patriarchal society. One of these is the concept of the Other, which she masterfully treats in one of the short stories from The Bloody Chamber collection and that is The Lady of the House of Love. In it, she subverts our notions of who the Other is, how that Other became seen as such and what actually makes them the Other. Late 19th century ideas on Otherness, including those set by our treatment and perception of those who are culturally different from us, influence this representation heavily. Not only culturally, but Angela Carter touches upon ideas of the Other from a philosophical and psychological standpoint as well, and this essay will present these ideas through examples from the story. [ABSTRACT FROM AUTHOR]

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This article focuses on images of Chinese in the work of Australian nationalist writers. It discusses the manifestations of, and rationale for, images of Chinese as "others," "scapegoats," and "round characters" in three categories: distorted images of the lower-class Chinese, demonized images of Chinese merchants, and true-to-life Chinese images. The distorted and demonized images reveal Australians' cultural cringe during the nationalist period and the xenophobic psychology of building a White Australia, whereas those Chinese portrayed as normal and realistic are culturally Australianized Chinese. These images of Chinese are all characteristic of a post-1880s historical moment in which racist ideas prevailed within Australian nationalist sentiment. [ABSTRACT FROM AUTHOR]

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