The French Path Pedneault-Deslauriers, Julie
Music theory online,
03/2017, Letnik:
23, Številka:
1
Journal Article
Recenzirano
Odprti dostop
This article examines the contributions of pre-Rameauvian French writers in theorizing the early major-minor system, starting with an important document of early major-minor theory: the
Méthode ...claire, certaine et facile pour apprendre à chanter la musique
(1683, 6/1707) by the singing master and viol player Jean Rousseau (1644–1699). Rousseau’s
Méthode claire
was the first continental treatise to entirely replace eight- and twelve-tonality systems with their major-minor successor. Not only do its pedagogical precepts for solmization open a fascinating window onto early major-minor theory, but the theoretical reorientation it proposes reverberated through subsequent French treatises: in the innovative ways in which French writers strove to theorize growing tonal resources, in their privileging of certain scale types, in the orderings they imposed on the major-minor tonalities, and in their attempts to systematize key signatures. The article thus illuminates the pioneering efforts of a generation of theorists that includes Denis Delair, François Campion, and Monsieur de Saint-Lambert to adapt received notions of tonal space to a new, major-minor context.
Against readers of John Ashbery's poetry who argue that his work spells out only the heterogeneous significations of language or the postmodern indeterminacy of meaning, another school of critics, ...led by Helen Vendler and Harold Bloom, have insisted that although he is postmodern in the mode of his writing, Ashbery is romantic or transcendental in his themes. While it might seem unorthodox to consider Ashbery's poetry in light of the philosopher Jean-Jacques Rousseau, the move is warranted precisely because Rousseau is the central progenitor of the model of the self considered and reworked in Ashbery's poems. The distinction between this romantic version of the self and the postromantic self of John Ashbery's poems turns on the latter writer's awareness of the conditionality and dependence of the self he posits. The path to selfhood in Ashbery is thus winding, at times barely navigable.
El presente artículo trata de dilucidar cual pudo ser la influencia de las obras Rousseau y Montesquieu en la práctica política de la asamblea legislativa francesa, conectando dicha actividad con la ...génesis y el posterior desarrollo del Terror Revolucionario Francés. Posteriormente el estudio analiza algunos aspectos de la obra de Marat como posible padre de la teoría de la violencia insurreccional revolucionaria. Finalmente se examina el influjo de Robespierre en la traslación de las ideas ilustradas a la Teoría del Terror como fundamento de la ley, exponiendo como el incorruptible dejó asentadas de ese modo las bases doctrinales para las posteriores formas de Terror de Estado.
The Sacred Stays Central Williamson, Rosco
Political theology : the journal of Christian Socialism,
02/2015, Letnik:
16, Številka:
2
Journal Article
Recenzirano
The Nation came to replace God as the ultimate source of political authority in Europe by a somewhat complex path. This complexity can be clarified by examining the role that agency played in early ...modern political theories. One strand of seventeenth-century political theory, exemplified by Thomas Hobbes, sought to transform the active God of the sixteenth century into a passive and distant observer. Somewhat simultaneously, the People were made active agents in the derivation of political authority by John Locke and the theorists of another strand of political theory. The eighteenth-century saw authors like Jean-Jacques Rousseau and Johann Herder weave together the changes made in each of these seventeenth-centuries strands into a theory of political authority that depended on the Nation. An examination of the process by which the theoretical source of political authority passed from God to the Nation in the early modern period of Europe reveals that society continued to require and rely upon a “sacred center,” a transcendent source of political credibility.
Jeremiah Alberg's fascinating book explores a phenomenon almost every news reader has experienced: the curious tendency to skim over dispatches from war zones, political battlefields, and economic ...centers, only to be drawn in by headlines announcing a late-breaking scandal. Rationally we would agree that the former are of more significance and importance, but they do not pique our curiosity in quite the same way. The affective reaction to scandal is one both of interest and of embarrassment or anger at the interest. The reader is at the same time attracted to and repulsed by it.Beneath the Veil of the Strange Versesdescribes the roots out of which this conflicted desire grows, and it explores how this desire mirrors the violence that undergirds the scandal itself. The book shows how readers seem to be confronted with a stark choice: either turn away from scandal completely or become enthralled and thus trapped by it. Using examples from philosophy, literature, and the Bible, Alberg leads the reader on a road out of this false dichotomy. By its nature, the author argues, scandal is the basis of our reading; it is the source of the obstacles that prevent us from understanding what we read, and of the bridges that lead to a deeper grasp of the truth.
One of the most distinguished cultural and intellectual historians of our time, Frank Turner taught a landmark Yale University lecture course on European intellectual history that drew scores of ...students over many years. His lectures-lucid, accessible, beautifully written, and delivered with a notable lack of jargon-distilled modern European history from the Enlightenment to the dawn of the twentieth century and conveyed the turbulence of a rapidly changing era in European history through its ideas and leading figures.Richard A. Lofthouse, one of Turner's former students, has now edited the lectures into a single volume that outlines the thoughts of a great historian on the forging of modern European ideas. Moreover, it offers a fine example of how intellectual history should be taught: rooted firmly in historical and biographical evidence.
El presente artículo se propone sustentar la tesis de que la compasión debe ser la fuente del derecho y la moral de un proceso que piense en un tipo de justicia y de paz protectora de los derechos de ...las víctimas. Se contextualiza la propuesta de la compasión en el escenario del proceso de paz en Colombia con el propósito de dilucidar el tipo de justicia y su relación con el derecho de las víctimas. Posteriormente, se realiza un análisis basado en la Filosofía política acerca de las emociones morales y la compasión para la acción moral, estableciendo sus límites y alcances. Se parte los antecedentes de la propuesta filosófico-política de John Rawls hasta su teoría de la justicia. Con base en la metodología del análisis documental sobre las emociones morales y la compasión, se argumenta que la compasión puede ser el ethos de las negociaciones de paz que permita respetar el derecho de las víctimas y recuperar su dignidad humana, moral y civil.
One of the major questions that Black diaspora studies addresses is what it means to foreground the oceanic space of the Atlantic as a historical site of violence in our understanding of Western ...modernity. Centering on the historical rupture of slavery and the Middle Passage, the Black Atlantic paradigm precipitates a transnational approach to the study of the cultural, political, and intellectual itineraries across the Atlantic and the Americas. An archipelago embroiled in a long history of colonialism, slavery, and creolization, the Caribbean has emerged as a crucial nexus in the transatlantic network with a robust intellectual tradition. However, while much scholarship has followed the transcultural framework of the Black Atlantic and understood the region as a formative crucible characterized by fluidity, mobility, and creolized identities, diasporic criticism tends to reduce the ocean to a static backdrop in its privileging of large landmasses over small isles and has yet to recognize how the Caribbean intellectual tradition is rooted in an oceanic logic of archipelagic thinking. Reclaiming the open insularity of the Caribbean to complicate the boundedness of island space, my dissertation takes the form of the archipelago as a heuristic device to remap the terraqueous geographies of the Black diaspora in its entanglements between sea and land, roots and routes, islands and continents. Curating a constellation of Caribbean island writings that foregrounds the relationality of islands, oceans, and continents, Caribbean Archipelagraphy engages with the archipelagic thinking to decenter the paradigm of the Black Atlantic and interrogates the colonial discourses of island isolation and continental exceptionalism that render the entire region remote and peripheral to modernity. Offering new theorizations of the Black diaspora through the concept of the archipelago, my dissertation further formulates the concept of “imperial intimacies” to emphasize the durabilities of imperial relations not only in the geopolitical realities but also in the most private sphere of intimacy. Throughout the dissertation, the concept of imperial intimacies serves to illuminate the inter-imperial rivalries and collaborations between European and U.S. empires, the normative scripts of desire in the post/colonial Caribbean, and the cross-racial mutuality or other forms of intimacies that emerge from forced and voluntary transoceanic migrations. Navigating the differential scales of islands, oceans, and continents, Caribbean Archipelagraphy traces a palimpsest of imperial intimacies to disrupt the epistemological limits of colonial archives. It argues that Caribbean archipelagic writings by Eric Walrond, Claude McKay, Zora Neale Hurston, and Paule Marshall engage in alternative cartographical practice to recenter island geography and its intimate landscapes as crucial to our understanding of modernity in the imperial longue durée. Interrogating the historical amnesia of imperial modernity, my dissertation complicates the teleological trajectory of postcolonial sovereignty and engages with unacknowledged repositories of historical memory to rethink the discourses of modernity and liberal humanism as inextricable from the legacies of colonialism, slavery, plantation economy, and neo/colonial governance across the twentieth century.
Since the 1960s, the influence of economic thought on education has been steadily increasing. Taking Jean‐Jacques Rousseau's educational thought as a point of departure, Tal Gilead critically ...inquires into the philosophical foundations of what can be termed the economic approach to education. Gilead's focus in this essay is on happiness and the role that education should play in promoting it. The first two parts of the essay provide an introduction to Rousseau's conception of happiness, followed by an examination of the economic approach to education and the notion of human capital. In the course of this discussion, Gilead shows that increasing happiness is one of the economic approach's major aims. In the third part of the essay, he uses Rousseau's views to interrogate significant aspects of the economic approach to education. He then continues by highlighting some of the educational implications that stem from Rousseau's critique. Gilead maintains that Rousseau's ideas can provide valuable suggestions regarding how education might contribute to the promotion of happiness. The article concludes by proposing that while Rousseau's ideas on the matter should not necessarily be embraced, contemporary policymakers can learn some important lessons from them.
In this essay Tyson Lewis reevaluates Jean‐Jacques Rousseau's assessment of the pedagogical value of fables in Emile's education using Giorgio Agamben's theory of poetic production and Thomas ...Keenan's theory of the inherent ambiguity of the fable. From this perspective, the “unreadable” nature of the fable that Rousseau exposed is not simply the result of a child's innocence or developmental immaturity, but is rather a structural quality of the fable as such. Moving from a discussion of Rousseau's description of the fable and its relation to early childhood development, Lewis then telescopes outward into an analysis of Emile as a reenactment of the paradoxes of the fable. While Rousseau critiqued the pedagogical value of the fable, his own pedagogical project is informed by many of the qualities that he attributed to the fable. This return of the fable is enacted through Rousseau's writing on three interconnected levels: the question of the maxim, the paradox of truth, and the paradox of freedom. Lewis argues that if we take seriously the textually fabulous dimension of Emile, then the reader is left exposed to the very same anxieties as a child who is confronted with the ambiguity of the fable. In a concluding gesture, Lewis speculates about what Emile's fabulous dimension means for the practice of educational philosophy itself.
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