Sunday, November 7, 2010

Sudden Loss Of Leg Hair

Q 3 / 4: Umberto Eco: Art work is

selling author Umberto Eco writes in " the work process to tell "from the" Postscript to the Name of the Rose ", about how a work of art or document created or should arise here. He advances three main theses in his remarks.
The first very clear and provocative thesis is that, the author could not interpret. He should, according to Eco, only explain his motivation. One should not anticipate this step the reader , Otherwise would take the "poetic effect" completely lost. If he does not, he can always be new ways that the text (always the work of art) "non-useful" to do. His attitude is so contrary to Lukac, who is a representative of the political art. According to him, the author clearly interpreted from his political stance, his work and pretend helps the recipient to interpret. It should remain no room for other interpretations.
His next argument, like his others, is very clear, genius is 10% inspiration (of course, libidinous ..) and 90% perspiration (labor, equipment, rules, etc.). He takes all the "romantic" Ideas of an artist. He even claims to have said in the the "rush of inspiration," wrote, was a liar. His attitude in this thesis corresponds to his biography, as Eco himself is a linguistic and literary scholars. He called the 90% perspiration, make up a genius dominates. Thus, this is perhaps an understanding of self-praise. It would, however, that virtually everyone could be a good artist with diligence. He moves the creators much to the fore, and thus constitutes Gegenpostion to Baudelaire dar. This asserts the art itself is of value, that brings more inspiration in the foreground.

With his final thesis he accompanies his remarks again, in which he says that everyone, even if some unconscious, the procedures operate. With the proceedings, he says, for example, the classical dramatic theory, composition, or the sonata form. Either you deliberately uses these rules or you can choose an individual form. But even in this individual form put a rule to use, not the actual.
the end result in Eco's remarks a "guide to creating a work of art."

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Formal:
Blog Post by: Johanna Denfeld
rate: Q 3 / 4 pl1 and pl2
Date: 11/11/2010
subject: Umberto Eco: About the work process tell


Umberto Eco in an interview:

The R On Pokemon Cards

Q 3 / 4: Man, do not blow his nose!


The sociologist and philosopher Norbert Elias dedicated in his two-volume magnum opus "On the process of civilization "by 1939, a chapter to the topic of the nasal cleansing. Interestingly, this is something also listed under the heading "aesthetics".

The handkerchief, as Elias, is a relatively recent invention. In the Middle Ages people had used to clean her nose, the bare hands. A rule was there at the table but already given: the right hand for the food, left for the vacuum. Here are but a purely pragmatic reasons were decisive, such as reducing health risks in society. And that that was only at the table. In Italy have finally his handkerchief as a tool to free the nose established. In addition to the suppression of a natural instinct (ie the blowing of the nose), the handkerchief has even developed a prestige object. But every practice brings with it a bad habit and so have developed the habit to consider blowing the nose after his own work in a handkerchief. According to Elias, the expression of the natural instinct of seeking to position itself a new way of removal. Especially in children, this archaic drive show today. Elias now understands morality and its opposite, but as concepts whose objects are always on the people. It was perceived as irreverence, a view used to throw a handkerchief. This leads to a sense of shame that keeps one person from view. Education here seek to suppress immorality by acting as a conditioning agent hygiene and morality together equate external constraints, and so gradually umwandele to self-constraints. The penalty will become a robotics and so man ashamed even if far and wide, no fellow human being was present when he looks into his second-hand tissue.

A classic, Freudian dilemma:
The custom, as a social norm, characterizes the superego, which is now struggling against it, trying to enforce the natural instinct of blowing the nose. Normally, it is possible the ego to find a compromise. More and more often, however, the stronger the moral instincts are trying to push, I take refuge in the neuroses. For the customs were adapted to the immorality and vice versa, so that an increasing restrictions are an ever-increasing drive towards energy. Where that leads, which is an important question.

But where lies the link between Elias' theories and aesthetics of our subject?

from a natural Engines such as blowing the nose is in the company of all a question of ethics. Dirt that collects in the nose, is often harmful. And at a social event such as a round table, it in itself is useful to keep this filth of contact points between the present order to protect yourself and others. Another purely pragmatic considerations may have led to the handkerchief. to blow his nose in one hand and eat with the other has been so long in order until you need both hands for one of the two activities. A cloth in which it dismisses the secretions helps more so. The handkerchief is now but a status symbol, because who can afford a cloth, only to the fact to collect mucus, has made it obvious. Moreover, in contrast to the use, man makes even a piece of jewelry from them. Here, therefore, affect ethics and aesthetics, albeit involuntarily.

Based on Ludwig Wittgenstein's dictum "Aesthetics and ethics are one." (In: Tractatus Logico-Philosophicus, set 6421), we look at ethics and aesthetics in general. And indeed, we recognize that they have some parallels. Both ethics and aesthetics are of the culture-dependent and they are both subject to a certain zeitgeist. Their Enste Hung is closely related. Man is anxious and that instinctive, one's own Life more pleasant. All that his life or detrimental to the pleasant is a hindrance, he will try to avoid. Living together in community requires certain rules, ethics, and who can also be supported by the beautiful, which is an advantage. Amazingly, however, which has to serve something as natural as sneezing, for that.


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Formal:
Blog Posted by: Sören Meyer
rate: Q 3 / 4 pl1 and pl2
Date: 04:11:10
topic: Norbert Elias, aesthetics, about the aesthetic effect of blowing the nose

Thursday, November 4, 2010

Coleman Evcon 3 Flashes

literature Tip: American pragmatism

indication from some students a literary reference Tip and literature to Richard Rorty, a representative of American pragmatism.

On the Internet platform of the journal "Information philosophy" we find the article " relativism - Find and invention ". the 1997

topics:
  • relativism as Antiplatonismus
  • Two" relativistic "traditions
  • philosophy from a pragmatic standpoint
  • moral decision as a compromise between competing goods

the URL ....

http://www.information-philosophie.de/?a=1&t=563&n=2&y=1&c=1

About his person and his philosophical position has pragmatism Bärbel Frischmann has written an article: [ click ]

Richard Rorty on pragmatism and truth:


Monday, November 1, 2010

Christian Phrase For New Year

Q 3 / 4: There is nothing better than a joke!

In the text "Beautiful objectivity" (from: Preschool of Aesthetics), Jean Paul (1763 - 1825) the different views of beauty in poetry.
On the one hand, Paul describes the poetry of the ancient Greeks and their myths and gods as a "reality of the poetry." And the "modern poet" as "poetry from reality ". This contrast is not the only one in the (dialectical) text, but only one of many with which Jean Paul holds the various benefits of Greek classical and romantic to today. He compares the polytheistic faith, with the dull-gleaming Saturn and its rings and moons, and will even like the hot, sun-Mercury is near.
Despite the many metaphors and paradoxical formulations can see Jean Paul's position never clear, but one believes even listen to an ironic undertone out, losing only in the different levels of rational-analytic interpretation.
is Throughout the text, the question of objectivity in poetry, and its aesthetic value never sufficiently clarified and remains one at the end, only the knowledge that all objectivity in the arts can only be subjective, and thus the whole discussion is irrelevant. But the attempt to abstract the analysis comes from Jean Paul has a certain comic alike. To this extent, - said Jean Paul - only the wit, the funny and the humor is genuinely lovely.

Source:

Friedrich Meier (1785-1815): Portrait of Jean Paul, 1810, Oil on canvas, 59.5 x 50.7 cm Gallery: Alte Nationalgalerie Berlin, A II 865 --------------------------------------
blog post by: Patrick Minke

price: Q3 / 4 pl2 gN
Date: 28.10.10
topic: - "power words" Jean Paul Nice objectivity