Focusing on two theoretical concepts, sociability, driven from Maurice Agulhonʼs theory, and social networked as developed in Georg Simmelʼs formal sociology, the present article aims to discuss the ...Romanian socialist circles from the 19th century in a twofold manner. On the one hand, it explores the social imaginary and the transferable social forms due to the existence of the “weak ties” (Mark Granovetter), such as clandestinity, the anti-bourgeois attitude, the idealism, and the generic portrait of the socialist. On the other hand, the article analyses the forms of life that are specific and dependent on the material spaces, shaping the particularities of different socialist groups. Such elements of shared life are, for example, the exaltation in Neculai Beldiceanuʼs cenacle from Iași, the anti-intimacy in Nădejdeʼs house on Sărărie, the farce at „Adevărul” magazine, but also the experience of drinking tea, common to the majority of the socializing groups, and the relationship between men and women, considered as the myth of the 19th century socialist movement.
The present article analyses the conversation of the cenacle Viața românească by exploring three directions of research. In the first place, the study concentrates on the conversation as a phenomenon ...of loss, focussing on the voice of the writers and oral speech as signs of extreme fragility. On the one hand, the reflection on the absence of the spoken word articulates an imaginary of evanescence that functions as a collective representation of the community. On the other hand, it reconsiders the relation between the oral and the written word by favouring the conversation against the literary work. In the second place, the article investigates the forms of the conversation specific to the cenacle as they appear in the memoirs of some members. Representing the cenacle as a democratic society where each member has equal rights, the memoirs of the cenacle depict, at the same time, some regulations that limit the speech such as the anti-rhetoric, the delicacy, and the admiration. Finally, the last issue to be approached is the content of the conversation. On the one hand, the cenacle represents itself as an elevated group that discusses the issues of literature, investing in the “profitable” conversation (Glinoer, Laisney) at the expense of the agreeable interaction. On the other hand, the cenacle values the forms of entertainment as a way of detachment from writing, the study focussing, in the last part, on the functions of laughter inside the literary community.
The present article explores the collective imaginary of the cenacle, referring to the case of Viața românească literary group from Iași, focussing on the bodily community and its representations in ...the common space, understood as space-in-common. This approach shifts the interest from the ideological component that is the ‘poporanism’, as promoted by Viața românească revue, to the ethical and social aspects of the community. This does not mean that the bodily community is “more real” than the ideological community, or that it translates with fidelity the common practices of the cenacle; the bodily community is in fact another form of representation, a phantasm of the living-together, analysed through Roland Barthes’s theory as the space where solitude and sociability coexist. The corporal representations of the community, always engaged in an ethical debate, is further discussed through two manners of the living-together: the gesture and the rhythm. The theoretical reference of this analysis is Marielle Macéʼs book Styles. Critique de nos formes de vie, which proposes a formal approach of life, concentrating on the ethical implications. The issues derived from this sort of reading state the relation between the body and the environment, the vicinities and the somatic interactions between the members of the cenacle, the adjustment of distances, and the maintenance of solitude inside the community. The gestures, attitudes, behaviour, verbal and non-verbal tics, clothing, the manners of speech or the rhythm of doing certain things are seen not as marks of personal identity that positions itself inside the spaces of power, but as collective signs, as form of encounter and interaction, of exposure to the others but also responsiveness of the others, of expropriation as well as appropriation, of affirmation as well as alteration of the forms of life.
This paper states out that marginality is not always the space of radical difference as a range of spatial theories underline, but also a hostile space that transforms the difference into a mechanism ...of exclusion. The spatial representations of Moldova, a conservative space with a particular mythology, expose a limitative oppressive space that alienates the people that fall out its canon. The borough in Mihail Sadoveanu’s work or the provincial city in Ionel Teodoreanu’s literature are examples of this hostile space which is marginality. The myths of periphery such as the glorious past, the social idyll or the organic community operate with mechanisms of power that constrain and fix according to a pre-existing image of space. Therefore, the periphery becomes the space of radical closure, excluding the difference in name of a marginal identity. I examine two realities of this radical space: the place stereotype and the spaces of collection. While the first one forces the diversity of spatial practices to fit a unitary ideal image of space, the second type accumulates the variety of spatial representations but deprives them of any functionality.
Click reaction of propargyl methacrylate (1) with 6I-azido-6I-deoxycyclomaltoheptaose (2) was carried out to synthesize mono-(1H-1,2,3-triazol-4-yl)(methyl)2-methylacryl-β-cyclodextrin (3). The ...process was investigated by varying the reaction time, temperature profiles, and copper catalyst. Microwave irradiation was compared with conventional heating. The microwave-assisted Cu(I)-catalyzed cycloaddition affords the complete conversion of (2) into 1,4-disubstituted triazole in a significant decreased reaction time. Under microwave conditions, the cycloaddition of (2) onto poly(propargyl methacrylate) (5) was conducted in excellent yields. The regioselectivity of click reactions in dependence of reaction conditions was evaluated by use of NMR spectroscopy. The reactions performed under microwave conditions led exclusively to 1,4-disubstituted triazole, while the conventional heating led to a regioisomeric mixture.
A fine host: Copolymers from methacrylated β‐cyclodextrin and N‐isopropylacrylamide form inclusion complexes with anions of ionic liquids (IL; see picture). Complex formation alters the solubility ...properties of the copolymer, leading to pseudopolyelectrolytes. Turbidity and dynamic light scattering measurements show that, depending on the anion, expansion or contraction of the polymer chain takes place owing to electrostatic effects.
Focusing on two theoretical concepts, sociability, driven from Maurice Agulhonʼs theory, and social networked as developed in Georg Simmelʼs formal sociology, the present article aims to discuss the ...Romanian socialist circles from the 19th century in a twofold manner. On the one hand, it explores the social imaginary and the transferable social forms due to the existence of the “weak ties” (Mark Granovetter), such as clandestinity, the anti-bourgeois attitude, the idealism, and the generic portrait of the socialist. On the other hand, the article analyses the forms of life that are specific and dependent on the material spaces, shaping the particularities of different socialist groups. Such elements of shared life are, for example, the exaltation in Neculai Beldiceanuʼs cenacle from Iași, the anti-intimacy in Nădejdeʼs house on Sărărie, the farce at „Adevărul” magazine, but also the experience of drinking tea, common to the majority of the socializing groups, and the relationship between men and women, considered as the myth of the 19th century socialist movement.
Reading is a highly frequented practice in the literary cenacles. However, at "Viaţa românească" group the out loud reading seems to be an incidental phenomenon which doesn't mean it is absent from ...the life of the community. Although the writers of the circle prefer the individual and intimate readings to the collective ones, the act of reading is present through a shared affection, and a shared imaginary. When enjoying a particular reading, the participants at the cenacle exhibit their opinions towards the literary text through emotions, acting as an affected community. Also, the reading is invested as a social competence due to the collective imaginary they share together: the writers of "Viaţa românească" behave in a similar manner, because they read the same books, and their lives are shaped by the same literature. The manner of reading at "Viaţa românească" cenacle is influenced by Ibrăileanu's thinking that depicts a relationship between reading and intimacy. In this respect, the article analyses one of the critic's studies on the matter, The Misery of Literary Criticism, in which he dissociates between literary criticism, seen as a specialized and sterile manner of understanding literature, and reading, described as pleasure experienced with the book. The writers of "Viaţa românească" cenacle behave as readers who invest their emotions in the reception of literature, choosing for their reading moments only texts from their favourite writers. Another aspect of Ibrăileanu's thinking analysed here is the similarity between reading and femininity, explained as common secrecy. This idea has significant consequences on the perception of the women writers at "Viaţa românească" who are seen as mysterious beings, present only with their names or literary works, and never as physical occurrence.
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