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The aim of the paper is to describe one of the theories of man, then of those regarding language and communication. There are many concepts related to these categories. Most of them define man as an independent being from outside, significant external influences. Dialectical materialism goes a different way in which man is a part of material world. Moreover, our language and communication have their roots and exist in the objective environment.
This article evaluates Jewish-Christian difference in the constantly shifting terrain of thirteenth-century
medieval England. It reframes this difference in relation to theories of embodiment, feminist materialism, and
entanglement theory. To conceptualize how Jews can be marked by race vis-à-vis the body, the article uses
the example of Christian Hebraists discussing the Hebrew alphabet and its place in thirteenth-century English
entanglement theory, feminist materialism, medieval race
The article discusses the relationship between John Searle’s doctrine of naturalism and various forms of materialism and dualism. It is argued that despite Searle’s protestations, his doctrine is not substantially differ- ent from the epiphenomenalistic property dualism, except for the admis- sion, in his later works, of the existence of an irreducible non-Humean self. In particular, his recognition that consciousness is unique in having an irreducible first-person ontology makes his disavowal of property du- alism purely verbalistic. As for epiphenomenalism, Searle’s explanation of how consciousness can be efficacious without violating the causal clo- sure of the physical, by analogy with the causal efficacy of the higher level properties of physical objects that are supervenient on the microphysical, confuses causality and constitution (causal and constitutive superve- nience). It is also argued that Searle’s recognition of the existence of an irreducible non-Humean self that is responsible for decision-making sits badly both with his (property dualistic) view that conscious mental states are irreducibly first-personal states of the brain (rather than of the self) and with his (epiphenomenalistic) view that consciousness has no causal power in addition to that of the underlying neurobiology.
References Belk, R. W. (1984). Three Scales to Measure Constructs Related to Materialism: Reliability, Validity, and Relationships to Measures of Happiness. Advances in Consumer Research, 11, 291−297. Black, D. W. (2001). Compulsive Buying Disorder: Definition, Assessment, Epidemiology and Clinical Management,” CNS Drugs, 15 (1), 17−27. http://dx.doi.org/10.2165/00023210-200115010-00003 Black, D. W. (2007). A Review of Compulsive Buying Disorder. World Psychiatry, 6 (1) (February), 14−18. Black, D. W. (1996). Compulsive Buying: A Review. Journal of Clinical
The seminal work of pioneering avant-garde filmmaker Dziga Vertov, The Man with the Movie Camera (Chevolek s kino-apparatom, 1929) has given rise to a number of discussions about the documentary film genre and new digital media. By way of comparison with American artist Perry Bard’s online movie project entitled Man With a Movie Camera: The Global Remake (2007), this article investigates the historical perspective of this visionary depiction of reality and its impact on the heralded participatory culture of contemporary digital media, which can be traced back to Russian Constructivism. Through critical analysis of the relation between Vertov’s manifest declarations about the film medium and his resulting cinematic vision, Bard’s project and the work of her chief theoretical inspiration Lev Manovich are examined in the perspective of ‘remake culture,’ participatory authorship and the development a documentary film language. In addition to this, possible trajectories from Vertov and his contemporary Constructivists to recent theories of ‘new materialism’ and the notion of Man/Machine-co-operation is discussed in length.
The present paper concerns itself with a great American feminist-writer Margaret Fuller. It is a critique of patriarchal industrial society. It is an expression of ecofeminist’s concern for environmental degradation triggered by rapid industrial and technological growth. It deals with her encounter with the external world, and her responses to the rapid material development in America. The article unfolds her concerns for humanity in general by endorsing a simple way of life, the idea which she shared with her friends Emerson and Thoreau, the great figures in American transcendentalism. This article is primarily about her delicate, feminine love for nature that she considered the only sustenance in her life.
I explore the violent deaths of Jacobean heroines on stage, looking at their fetishised dead bodies as a register of male repressed fear of women’s physicality that is perceived essentially as the equation between womb and tomb. I argue that this fetishisation is a hegemonic effort to combat this fear through the consigning of the heroines’ bodies to utter destruction. However, there is a residue left from the dialectic of death and desire that runs through Jacobean tragedy and sexualises the political issue of tyranny. The heroines’ violent deaths, while not expressing heroic transcendence, mark the ultimate self-destructiveness of patriarchal politics.