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Paul Ricœur and Jan Patočka are considered among the most important phenomenologists of the 20th century. As with Ricœur, Patočka’s philosophy is shaped by an enduring critical confrontation with Husserl’s phenomenology and Heidegger’s phenomenological analyses of Dasein. The present paper aims at analyzing Ricœur’s and Patočka’s convergences and mutual inspirations in their perspectives on the topic of history. More precisely, I will take up the question of the meaning of history in Ricœur and Patočka as profoundly influenced by their readings of Husserl’s Krisis. Then, the attention will be turned to Ricœur’s concept of historicity and Patočka’s notion of care of the soul as concerns involved in the search for meaning in history as an open-ended mediation. In this context, I will discuss Ricœur’s and Patočka’s critical examination of Heidegger’s conception of thrownness (Geworfenheit) and projection (Entwerfen), that is, Dasein’s already-being-in-the-world and its disclosedness, as necessary concepts for understanding their own philosophical approaches to history.

The interview offers a comprehensive, paradigmatic overview of the experience of literary modes within the broad frameworks of modernity and postmodernity. It invites reflection and rethinking of epistemic change from a major literary historian and theorist whose work in the Anglo-American context has become synonymous with the examination of temporality, historicity, and poeticality in twentieth century experimentation with form. Revisiting central concepts and aesthetic categories in literary criticism and theory, Randall Stevenson contributes a highly contemporary, ground-breaking vision of the literary act against the backdrop of the new structures of knowledge pertaining to the digital age and the post-humanist crisis.

Die beiden Teile der unter dem Namen von Anton Diabellis (fiktivem) »Vaterländischem Künstlerverein« veröffentlichten Veränderungen – Beethovens 33 Variationen op. 120 als erste Abteilung und die Variationen fünfzig weiterer Komponisten als zweite Abteilung – sind rezeptionsgeschichtlich nicht nur getrennt worden, man hat sie rückblickend auch stark unterschiedlich bewertet. Der Aufsatz versucht, die starre Opposition des singulären Meisterwerks und der bloßen Verlegersynthese in Bewegung zu versetzen. Beide Werke rücken in eine historische Perspektive, um so den Abstand zu ihrer heutigen Wahrnehmung erfahrbar zu machen. Die Historisierung ist jedoch kein Selbstzweck. Ihr Ziel ist die Rekonstruktion der sich verändernden ästhetischen Normativität der Musik, an der sich zunächst die Komposition, dann die Bewertung und nicht zuletzt die Interpretation der Variationen orientierten und weiter orientieren. The two parts of the Veränderungen that were published under the name of Anton Diabelli’s (fictitious) “Vaterländischer Künstlerverein” (Patriotic Artists’ Society) – Beethoven’s thirty-three variations op. 120 in the first part and the variations by fifty other composers in the second part – have not only been separated in reception history; they have also been evaluated very differently in retrospect. This essay questions the rigid opposition of the singular masterpiece and the mere publisher’s synthesis. Both works are placed in historical perspective to enable us to experience the distance between them and the way they are perceived today. Historicization here, however, is not an end in itself. Its goal is the reconstruction of music’s changing aesthetic normativity, around which first the composition, then its evaluation, and (last but not least) the interpretation of the variations continue to be oriented.

Despite the fact that the Fourth Gospel has been a puzzlement to modern scholars seeking to construct a solid, bare-minimum understanding of Jesus and his ministry, a parsimonious approach cannot suffice critically. If all worthy sources are to be utilized, the Gospel of John cannot be neglected. The question is how to do so. Bolstered by three paradigms within an overall Johannine theory (John’s Dialogical Autonomy), the Fourth Gospel can be seen as developing over at least two editions, with the first edition augmenting and modestly correcting Mark. The later material functions to harmonize with the Synoptics, added by the author of the Epistles after the death of the Beloved Disciple, the evangelist. As the first three Quests of Jesus have excluded the Gospel of John, improved criteria for determining historicity are here advanced: corroborative impression, primitivity, critical realism, and open coherence. Within such an approach, the Johannine witness provides an independent corroboration of the Synoptic accounts. Additionally, the Synoptic Gospels and the Gospel of John make distinctive contributions of their own. This calls for a Fourth Quest for Jesus—an inclusive Quest—at the dawn of the new millennium.

The article is a review of two books. The first one, "In Defense of Jesus: The Biblical and Historical Evidence for Jesus Christ" by Brant Pitre, seeks to counter certain partial information about the historicity of what is narrated in the Gospels about Jesus. The author answers questions about Jesus and the Gospels, addressing topics such as the divinity of Jesus, the crucifixion, and the resurrection. The second book, "Necessary Metamorphosis: Rereading Saint Paul" by José Tolentino Mendonça, is an essay about the person, writings, and thoughts of Saint Paul, highlighting his importance as a fundamental author of humanity's philosophical and spiritual heritage. [Extracted from the article]

Heidegger in Being and Time, following Kant, who considered transcendental logic as a condition for the possibility of empirical science, considers historicity as a transcendental condition of historiography. He turns the epistemological and methodological question of the historical sciences into an ontological question; that is, instead of asking “under what circumstances can the objectivity of the historical knowledge be confirmed?” he asks, “what kind of existence Dasein have that allows him to care about himself and the world, and understand the meaning of his past?” “And how is there such a thing as history at all?” In order to understand the importance of historicity in the general outline of the book, we should consider its relation to the main question of the work; “What is the meaning of Being?” Hence, this article pursues two goals; First, it tries to show the place of historicity in the whole work, in such a way that is clear how Heidegger first starts from the pre-theorical understanding of Dasein as “existence”, ang then moves toward the discovery of the main structure of existentials as “concern”; Then he introduces “temporality” as a transcendental structure of concern; And finally, it comes to this that the concrete form of temporality is “historicity”. The second goal of this article is to reinterpret this debate with regard to the question of “the meaning of Being”. In this regard, I try to explain that historicity, as a concrete form of temporality, shows the openness of Dasein as the scope of the emergence of the meaning of Being and beings is a close event, which has its beginning and end, as standing on the possibilities it is thrown to them and it takes from its heritage. From this point of view, Heidegger, following Kant’s tradition, considers meaning- giving as a finite process, but unlike Kant, who considered this finitude in terms of the dependence on sensory intuition of being in the world, and thus as the ontic, he considers it as an ontological. He Knows that it arose from the special way of existence of Dasein. Being and Time finally reaches the point that the meaning-giving process which, as the verb “temporalizing” and “hisoricizing” is expressed in trads of past, present, future, or in the other words, heritage, fate, destiny. So, historical finitude reveals the concrete form of temporal finitude. The terms of heritage, fate and destiny each confirm the finitude od Dasein, and in this way, the finitude of the meaning-giving event. In its powerlessness, Dasein in undertakes its heritage in an authentic way. Dasein cannot be its own foundation, but is thrown to its possibilities. [ABSTRACT FROM AUTHOR]

This introductory essay takes recourse to the work of Edward Said on travelling theories and Michel Foucault on discursive formations, to highlight the historicity of all theorising, and the manufacturedness of all theoretical work. Particular attention is paid to experience as embeddedness, the construction of knowledge formations and disciplines, and the effects on knowledge formation of reappropriations and recontextualisations of theories and concepts. The metaphor of travel and of being in transit has been appropriated across diverse discourses and disciplinary domains to signal adaptions and re-applications of theories and concepts from one context to another, from one conceptual domain or discipline to another, and the embedment of theories and concepts in the concrete historical vicissitudes affecting the life of the theorist. This serves to frame the essays collected in this issue by the constellation of issues highlighted with appeal to discursive formations, retooling disciplines, and hosting travelling theories. [ABSTRACT FROM AUTHOR]

This article analyses the stf decision on same-sex union. The judicial recognition of same-sex relationships as stable union has reopened the discussion about the role of time in the definition of the conditions that authorize two people to declare themselves spouses. This decision brought to the center of public debate the historicity (the changeable feature) of the legal institution of family. [ABSTRACT FROM AUTHOR]

This article argues that historical existence in the Anthropocene is constituted by waste. As both act and product waste increasingly dominate natural, social, and political environments. The Anthropocene as a threshold in natural history then is inseparable from the profusion of waste that has accompanied its rise. Our insatiable wastefulness and our reforming of the planet with trash in turn create distinct consequences for historical consciousness and historical theory. Historical thinking and historical writing must reckon with waste in its physical and metahistorical registers. Key to this challenge is the thought of Georges Bataille, who attempted to reorient political economy by centering waste in place of production. With expenditure at the center of human existence, twenty-first-century historians can undertake an analogous restructuring of historical knowledge. Waste constitutes a central experience of sovereignty. In wasting, the consumer attains momentary sovereignty over self, world, and history. This article also examines Jean Baudrillard's articulation of the end of history as a moment of refusal in order to sketch how waste has emerged as a historical condition. As a consequence of this connection, it also considers how the historicity of waste might reshape the self-understanding of historians as they take stock of the Anthropocene. (7724 words) [ABSTRACT FROM AUTHOR]

This essay offers a few meditations on what the language and the homeland represent for the philosophy. These thoughts are motivated by the publication, in the present issue of Estudios, of the Essays from Catalan by Eduardo Nicol, philosopher who was forced to produce his works not only from exile from his homeland, but in a, to a certain extent, foreign language. The aim, nonetheless, is not to propose the corresponding questions from a particular nationalist point of view, but from a universal metaphysical one, activity to which Nicol devoted himself throughout his entire work. [ABSTRACT FROM AUTHOR]

This article aims to reflect on how genres overlap in the construction of narratives and take part in the conformation of a myth of the political imaginary: the myth of Evita Perón. We seek to discuss what the accounts of fiction and history in the representation of reality are made up of. This paper is divided into four parts: historicity effect; imaginary; autofiction -- the construction of the self; and representations of Evita. The first two parts present theoretical propositions and the last two will discuss literary representations of Eva Perón, referring to some Argentinean works. We conclude that the manner in which a text is narrated creates the effect of historicity, straddling the fiction and historical genres, and converging in the imaginary. Furthermore, we accept that it is impossible to cover the whole phenomenon of the configuration of the evitista imaginary. However, it is possible to offer some contribution to the studies on this theme. [ABSTRACT FROM AUTHOR]

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Copyright of Paradigma is the property of Universidad Pedagogica Experimental Libertador 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 musical works in György Harag’s performances occupy a special place in Hungarian and Romanian theater history. Beyond their historicity, however, they also have an independent artistic value. Most of them are artifacts that, as mise en scène, create structure, show stylistic coherence, and last but not least, underline and frame the play with a symbolic, poetic quality. The music becomes performative in György Harag’s performances. If we listen to these works, a multidimensional spectrum of interpretation is revealed to us, in which we can reflect on the performance from several sides with a variety of knowledge. The study examines two productions of The Cherry Orchard by György Harag from the perspective of the acoustic space, and at the same time initiates a poetic dialogue between the dramatic text, the mise en scène, the acting, and the music. [ABSTRACT FROM AUTHOR]

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Copyright of O Social em Questão is the property of Faculdades Catolicas - Pontificia Universidade Catolica do Rio de Janeiro 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.)

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"Social criticism" helps us to evaluate the positive or the negative in society, both for individuals and for groups, classes or other aggregates. This "social criticism" can help us to point out problems, conflicts or social contradictions, to eventually propose changes, solutions or solutions. Ingeneral, utopia and ideology are practically inescapable components of the social sciences, at the starting point, although theoretical and methodological rigor and scientific ethics can help to compensate for the evaluative attitude that one might hold in the beginning. First of all, let questions, not prior certainties, guide the research. It is necessary to exercise intellectual honesty, self-criticism, self-reflexivity, epistemological vigilance. There are then two main senses in which Latin American critical social science is understood: on the one hand, what we have called "social criticism", in which starting from the historicity of the object of study and approaches enriched with a historical approach, from rigorous empirical research is able to show the obstacles and contradictions that prevent the fullest development of social and human subjects. On the other hand, in the philosophical, original sense of criticism as the broad and deep knowledge of authors and texts, enriched at the same time with the most modern meaning that takes into account the historical, material conditions of production of such texts. [ABSTRACT FROM AUTHOR]

This article reconstructs Herbert Marcuse's first and widely ignored philosophical project, as set out in his texts published from 1928 to 1933. In these texts, Marcuse tried to put in dialogue ideas from Heidegger and Marx to articulate a dialectic phenomenology of historical existence. This attempt, of great originality and philosophical ambition, was marked by tensions arising from the peculiar status given to the ontology of historicity in a framework of thought that maintained strong links with Marx. By analysing this early philosophical project of one of the icons of the international student movement, theoretical tensions can be detected, which clarify the subsequent approach of this thinker as a member of the so-called Frankfurt School. [ABSTRACT FROM AUTHOR]

Multidisciplinary, interdisciplinary, and transdisciplinary terms are more used than defined, which implies that they are confusing; so, they need to be clarified. We carried out a morphological and semantic analysis in order to delimit the meaning of the terms studied with the support of dictionary definitions in four languages. It appeals to the historical and philosophical meaning of the concept of discipline and to various institutional and academic conceptualizations of the studied terms that derive from discipline. The description of the prefixes multi-, inter-, and trans-, and of the suffix -dad, along with the historical and philosophical analysis of the term discipline, allows us to arrive at different typologies of the concepts of multi-, inter-, and transdiscipline and realize their historicity. [ABSTRACT FROM AUTHOR]

This article recapitulates some contributions made by a group of Swiss-German thinkers: Kant, Rousseau, Herbart, Pestalozzi, Natorp, highlighting points of confluence between these such as the anthropological nature of their notion of pedagogy and some vestiges of their pedagogical thought that are still in force, which in an illusory way are reported as 'pedagogical innovations'. It is concluded that these discourses follow theorizations generated two centuries ago and these cannot be thought outside of the critical perspective of their historicity, at the same time that scientific autonomy of pedagogy must be recognized, although it is interdisciplinarily enriched by other social sciences, it has its objects, foundations, and epistemic status. In addition, it is remarked differences between education and pedagogy. [ABSTRACT FROM AUTHOR]

This response essay engages the three book discussion essays by Ronald Mendoza–de Jesús, Petra R. Rivera-Rideau, and Rocío Zambrana on The Cry of the Senses: Listening to Latinx and Caribbean Poetics (2020). Following questions of anti-Blackness in Spanish Caribbean (especially Puerto Rican) aesthetics, culture, and history that are distinctly presented and theorized in each of the scholarly interlocutor's book-forum essays, this essay thinks about reading itself and other perceptual modes, such as listening, qua Whiteness, "the ontic," and "slow violence." In its (re)considerations of the senses, it additionally critiques several foci of contemporary aesthetic and cultural theory and production, such as the current fashion of hyperbolizing aesthesis and poiesis as salvific and unquestionably relational in lieu of reckoning with ethical questions of reading, the perilous return of vitalism, and the discourse of White cultural nationalism afoot in representations of Puerto Rico today. [ABSTRACT FROM AUTHOR]

This paper aims to justify that in his early works, Schmitt elucidates some ontological structures that operate in all human understanding, based on his legal and political analysis. In particular, we show that the German jurist identifies and delves into finitude and historicity (in its personal and epochal senses). We also see how he questions the role of metaphysics and decisions in interpreting and shaping the world. Put differently, following readings such as those of Ojakangas and Herrera, we argue that the thematization of legal and political phenomena causes Schmitt to propose a theory of human understanding with general implications. [ABSTRACT FROM AUTHOR]

The ome scholars towards the end of the twentieth century within the framework of certain provisions of the Qur'an. After a while, the debates on universality and historicity were also carried into the field of hadith by hadith scholars who work on the understanding and interpretation of hadiths and who were even in a search of a method in this regard. As a matter of fact, the intensive use of such titles as universality and historicity in studies carried out in the context of understanding and interpreting the Sunnah since the early nineties shows this situation. The relevant studies are seen to be discussed as either 'hadiths are universal' or 'hadiths are historical'. As a matter of fact, due to these approaches, it was argued that even some of the provisions that are set forth with the hadiths and that carry the quality of eternity should be changed. Therefore, in the present study, the universality and historicity of the Sunnah will be presented in comparison with the criteria in Islam's own codes, within the specific of ahqam hadiths. [ABSTRACT FROM AUTHOR]

The heterogeneity of the uses of language and the functioning of texts, with different communicative purposes, whether in the oral or written modality, is observed in the different sociohistorically situated contexts, such as, for example, in the different territories and spaces of Lusophany, the focus of this study. Today, educational policies consider the notions of discourse genre or text genre to be central to the teaching of the Portuguese language. However, little is discussed about the didacticization of the socio-historical dimension of language and text, considering their changes and variations over time. An international research addressing the teaching of the Portuguese language as a first language in Brazil and Portugal or as a heritage or additional language in other countries raises the following questions: What is the interest of teaching the historicity of language use and text genres? What teachable dimensions deserve to be associated with historicity? To discuss these issues, we seek the conceptions and the interface between the models of Discursive Tradition (Coseriu, 1981; Koch, 1997; Kabatek, 2006; Coseriu, 2007; Kabatek, 2015; Andrade & Gomes, 2018; Carvalho & Zavam, 2018) and Sociodiscursive Interactionism (Bronckart, 2006; 2012; Dolz, 2013). The analysis of the historical transformation of oral and written genres proposes a theoretical and methodological approach to the uses of language and will allow to exemplify the didactic modeling of the teachable dimensions, considering, over time, variations and regularities, in the context of language and texts, which deserve an observation and reflection with the students. [ABSTRACT FROM AUTHOR]

The article analyzes discourses that built a historicity for the municipality of Morretes, located on the coast of Paraná State, that are present in the study entitled "Morretes and its Possibilities", that was published in 1970 by the National Institute of Colonization and Agrarian Reform - INCRA. The study is part of the restructuring process of national agriculture during the Brazilian Civil-Military Dictatorship (1964-1985). The focus of our analysis is the discourses about the past, present and future of that locality that aim interventions for its social, cultural and economic development. [ABSTRACT FROM AUTHOR]

Introduction: Studies on masculinities in Latin America have diversified their thematic axes and one of them is related to ethno-racial issues. This article presents an analysis of the masculinization of the indigenous subject, a topic that needs to be addressed and discussed in conjunction with other theoretical corpus to understand that ethnicity and gender are categories related and linked to historical processes. Objective: The objective is to present a proposal to broaden the interpretations about the masculinization of the indigenous subject, by carrying out a relational approach between gender and ethnicity, primary categories in the social and subjective construction of masculinities. Method: A hermeneutical exercise is developed from the gender perspective to delve into the interpretive act on the understanding of indigenous masculinities as a social, historical and complex construction. Emphasis is placed on historicity to have a situated approach that allows explaining that the generic construction of the subject is reminiscent of the history that is manifested in the present. Results: It is emphasized that, since masculinity is a complex phenomenon, a dialogue is required with other theoretical proposals that make it possible to broaden the understanding of the masculinization of the indigenous subject. For example, with decolonial feminism or intersectionality to have a situated approach to the phenomenon of masculinity. Conclusions: The openness to difference is a key element that allows expanding the hermeneutical act on the masculinization of the indigenous subject. For this reason, the articulation with other epistemic resources allows us to understand that gender learning is complex and diverse, when reading from the parameters of each society. [ABSTRACT FROM AUTHOR]

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Religion plays a pivotal role in some societies, but the interaction between language and religion as a sociolinguistic field of study has not fully been explored. The overlap between the two has recently been considered by Omoniyi and Fishman (2006). Many studies have been conducted regarding language use within institutional settings, such as schools, universities, workplaces and courtrooms. However, less attention has been paid to language use outside of these settings, such as within religious contexts, although mosques are viewed as institutional in nature. In particular, imams may switch between languages in their sermons in the mosque. To explore this phenomenon, a qualitative study was undertaken by means of simulated recall interviews and non-participant observation with imams (n = 10) and mosque audiences (n = 7) where the participants are of Asian pacific origins (Pakistan, India & Indonesia). The study reveals that employing more than one language in one-way religious speech is a means of increasing historical authenticity, exposing audiences to Arabic, overcoming a lack of easy equivalents in English, emphasizing religious authority, assuming audiences' knowledge of some Arabic features, or accommodating the diverse backgrounds of the audience, some member of whom have knowledge of Arabic. This has been described as having spiritual, historical and emotional significance, invoking religious links associated between Arabic and Islam. Stakeholders, especially audiences, claim benefits beyond the language used in the sermons themselves. Imams, in addition, tend to see the use of both English and Arabic as socially and culturally salient, a means of uniting people in an otherwise often fractured world, or one frequently presented as such in the media. [ABSTRACT FROM AUTHOR]

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