Showing items related by title, author, creator and subject.

• Sexuated Topology and the Suspension of Meaning: A Non-Hermeneutical Phenomenological Approach to Textual Analysis

  Bailey, Steven (2014-07-31)

  This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology. Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity. Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning.
• Muhammed Esed’de Dini Değişimin Psikolojik Analizi <br> The Psychological Analysis Of Religious Conversion In Muhammad Asad

  Saffet KARTOPU (Turkish studies publisher, 2013-07-01)

  At this work on Which religious conversion in Muhammad Asad isstudied, in terms of religious conversion models, first of all the conceptof religious conversion, the Works in this topic and the place of religiousconversion concept in Psychology of Religion are mentioned. Then, abrief life story of Asad is mentioned, by dealing with the religiousconversion in Asad in a theoretical approach, the motives of religiousconversion, the developmental factors in religious conversion, the stagesof religious conversion and the figures of religious conversion arestudied. The religious conversion in Asad is analyzed in terms ofconversion models accepted in Psychology of Religion taking his ownWorks as a base. In this sence, while the motives of religious conversionin Asad are considered by the approaches of Snow & Phillips, Glock andGillespie, the developmental factors in religious conversion areconsidered by Erikson’s thoughts. The stages of religious conversion isconsidered by gradual classification of Lofland & Stark, Clark, Batson &Ventis and Köse. Lofland and Skonovd’s types are used while analyzingthe figures of conversion.When considered the effects of psychological factors on thereligious conversion of Asad, we see that beginning from his earlyadolescence his willing to understanding and his need to mentalsatisfaction are explicit. Asad is in need of reviewing the main pointsimposed by his cultere. He is disturbed by the ambiguities in societyand his own life and he looks for answers to the universal meaning oflife and questions ‘what is right? what is wrong?’. As a result of hisseeking, he accepts Islam as his religion and he gains a feeling ofbelonging, admission and a change of rearranging himself radically. Byaccepting Islam he feels that all his seekings finish and his desire ofdepending on a certain intellectua orbit and being a part of fellowscommunity come true. <br> Dini değişim modelleri açısından Muhammed Esed’de dini değişimin incelendiği bu çalışmada öncelikle dini değişim kavramına, bu konuda yapılan çalışmalara ve dini değişim olgusunun Din Psikolojisindeki yerine değinilmiştir. Sonra Esed’in kısa yaşam öyküsüne yer verilmiş, Esed’deki dini değişim kuramsal bir yaklaşımla ele alınarak din değiştirmenin güdüleri, dini değişimde gelişimsel faktörler, dini değişimin evreleri ve din değiştirmenin motifleri incelenmiştir. Esed’deki dini değişim kendi eserleri temel alınarak Din Psikolojisinde kabul gören din değiştirme modelleri açısından analiz edilmiştir. Bu bağlamda Esed’de din değiştirmenin güdüleri Snow ve Phillips, Glock ve Gillespie’nin yaklaşımlarıyla değerlendirilirken dini değişimde gelişimsel faktörler Erikson’un düşünceleriyle ele alınmıştır. Dini değişimin evreleri ise Lofland ve Stark, Clark, Batson ve Ventis ve Köse’nin aşamalı sınıflamalarıyla değerlendirilmiştir. Din değiştirmenin motifleri analiz edilirken de Lofland ve Skonovd’un modelleri kullanılmıştır.Psikolojik faktörlerin, Esed’in dini değişimine etkisini değerlendirdiğimizde Esed’in ilk gençlik yıllarından itibaren anlama isteği ve zihinsel tatmin ihtiyacının belirgin olduğu görürüz. Esed içinde bulunduğu kültürün empoze ettiği temel noktaları yeniden gözden geçirme ihtiyacı içindedir. Toplumdaki ve kendi hayatındaki belirsizliklerden rahatsız olmuş hayatın evrensel anlamı ve neyin doğru, neyin yanlış olduğu sorularına cevaplar aramıştır. Bu arayışları neticesinde İslam’ı kabul ederek, bir aidiyet, kabul edilme duygusu ve kendisini köklü olarak yeniden düzenleme imkânı kazanmıştır. İslam’ı kabul etmekle bütün arayışlarının bittiğini, belli bir fikrî yörüngeye bağlı olmak ve bir kardeşler topluluğunun parçası olmak arzusuzunun gerçekleştiğini hissetmiştir.
• Spanish, Portuguese, and Neo-Latin Poetry Written and/or Published by Seventeenth-, Eighteenth-, and Nineteenth-Century Sephardim from Hamburg and Frankfurt (2)

  Brown, Kenneth; Bertolín Cebrián, Reyes (Consejo Superior de Investigaciones Científicas - Consejo Superior de Investigaciones Científicas, 2001-06-01)

  The present study is the second in a three-part series (the first appearing in <i>Sefarad </i>59 [1999] pp. 3-42; the third being in press) on the phenomenon of Neo- Latin and Romance-Language —Spanish and Portuguese— poetry of the Sephardim in Hamburg and Frankfurt am Main from the early seventeenth to the midnineteenth centuries. Our collection expands the original poetic corpus from twenty-eight to forty-five works. In an historical and critical Introduction to the poems, the authors distinguish the creative genius of a new type of literary discourse, one which meshes neo-classical strophic forms with inspiration from Sephardic orthodox Judaism as it was practiced in the Dutch Netherlands, biblical events and Jewish philosophical constructs. In addition to the evaluation and edition of the poems and, in the cases of Neo-Latin works, their translation to English, the Introduction includes an argument for substantiating book printing of Sephardic-authored books in Frankfurt am Main during the period 1614-1634 as well as sporadically throughout the remainder of the seventeenth century.<br><br>Nuestro estudio representa la segunda parte (la primera apareció en <i>Sefarad</i> 59 [1999] págs. 3-42; la tercera está en prensa) de un trabajo sobre la poesía en latín y lenguas romances —español y portugués— de los sefardíes de Hamburgo y de Frankfurt am Main desde principios del siglo XVII hasta mediados del XVIII. Aquí el <i>corpus poetarum</i> se amplía de veintiocho a cuarenta y cinco obras; estas nuevas poesías evidencian un espíritu neoclasicista mezclado ingeniosamente con un discurso apegado a un judaísmo ortodoxo-sefardí tal como entonces se practicaba en los países protestantes del norte de Europa. En el apartado introductorio, que es tanto descriptivo como evaluativo de la obra poética, se defiende la tesis de que la ciudad protestante de Frankfurt am Main con su feria del libro anual servía como lugar de impresión para ciertas obras producidas por autores sefardíes durante los años 1614-1632 y esporádicamente durante el resto del siglo XVII.