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The beginning of aesthetic theory and the end of art
Andrew Bowie

evident to me that Hegel himself was wholly clear about this relationship. We are therefore left with a tension, which has influenced Hegel’s effect on modern thought ever since, between his radically modern sense of thought as being reliant solely on our social practices and their intersubjective justification, rather than on some form of immediate empirical access to the truth, and his systematic urge, which points back to earlier forms of metaphysics as the expression of the universalia ante rem. The Encyclopedia puts the division of philosophy in the following order

in Aesthetics and subjectivity
Open Access (free)
Bonnie Clementsson

a death sentence. This raises questions as to just how firmly anchored the strict law actually was among the general public. In order to understand how the law was enforced, social practices must be studied in some detail. Norms and attitudes do not necessarily adhere to official legislation. Rather, they may be seen as the result of an interaction between legislators and the general public. In order to understand what norms dominated a society during a specific period of time, one must investigate how the theoretical legislation was in fact implemented in that

in Incest in Sweden, 1680–1940
Luiz Eduardo Soares

animalised in order to become goods and tools of labour; neither were they animals that had reached a subhuman intermediary stage to serve their masters, with the hope of perhaps one day achieving full human status. Slavery instils a third ontological order, for which both descriptions are inappropriate. This ontological displacement is in the perspective of the masters, the law and the institutions, and is manifested in the field of social practices. Slavery is exile from humanity. Resistance does not come only through direct confrontation. It also comes from the silent

in Urban transformations and public health in the emergent city
James Paz

, Christianity was organised in ways that were local but nevertheless replicable anywhere: In effect, early medieval Christianity was neither centralized nor systematized. Not a single, uniform cultural package to be adopted or rejected as an entity, it comprised a repertoire of beliefs, social practices, and organizational forms that could be adopted and adapted piecemeal. Thus Christianity jumped from one cultural and political context to another, repeatedly mutating and reconstituting itself in ways that preserved its core features. Differently put, a religion with an

in Nonhuman voices in Anglo-Saxon literature and material culture
Heikki Patomäki

systematic distortion and misrepresentation. Commercial media seem to operate outside the scientific principles of source criticism and public verifiability, and the democratic principles of accountability. The result tends to be a set of very specific social practices resembling Baudrillard’s infamous self-referential system of simulation, in which all sense of truth and origin is lost in the play of

in Mapping European security after Kosovo
Open Access (free)
Kinneret Lahad

. By proposing this new analytical direction, this book seeks to rework some of our common conceptions of singlehood, and presents a new theoretical arsenal with which the temporal paradigms that devalue and marginalize single women can be reinterpreted. We give little thought to the everyday workings of socio-temporal templates, and how these underpin most of our thought habits, social practices, and everyday interactions. However, the interpretation of these socio-temporal constructs—as I will attempt to show in the subsequent chapters—will reconfigure our

in A table for one
Neil Macmaster

on women’s networks, gatherings in the Turkish baths (hamam) or at various family-based social functions (weddings, circumcision, Aïd, local pilgrimages) in which local news, story telling and the exchange of information played a key role. The report showed that reading of newspapers and listening to radio was frequently not an individual and private act, but a group activity. Newspapers, for example, which were relatively expensive, were M1822 - MACMASTER TEXT.indd 157 21/7/09 12:16:19 158 Burning the veil Table 2: Social practices of listening to radio

in Burning the veil
Open Access (free)
Neil Macmaster

these particularisms to create universalistic loyalties; Mounira M. Charrad, States and Women’s Rights. The Making of Postcolonial Tunisia, Algeria and Morocco (Berkeley: University of California Press, 2001); Suad Joseph, ‘Theoretical Introduction. Gendering Citizenship in the Middle East’, in Joseph (ed.), Gender, 3–30. 24 Annelies Moors, ‘Debating Islamic Family Law: Legal Texts and Social Practices’, in Meriwether and Tucker (eds), Social History, 141–75. 25 See Thompson, Colonial Citizens, 225–46, on General Georges Catroux and his entourage which rotated between

in Burning the veil
Simon Mabon

chapters, plays a prominent role in times of contestation. 17 The politics of sovereignty and space 17 Space and nomos While politics is inherently about people, space is the theatre within which interactions take place. It is simultaneously a physical environment, a semiotic abstraction, and relational.59 These interactions exist within one another and coexist within power relations and social practices. Each society produces a space of its own nature along with a set of rules that regulate behaviour within space. The concept of space is deeply contested among

in Houses built on sand
Open Access (free)
Katherine Aron-Beller

work of the Inquisitorial procurator granted to him, and more importantly perhaps the assistance of the ducal secretary and former Podestà of Carpi, Andrea Codebò, who equipped the Jews with a subpoena or precetto which ordered Christian witnesses needed for the Jew’s defence to approach the Inquisition and testify. Codebò, by issuing a subpoena at the request of Modena’s advocate, rather than the Inquisition, was merely granting the Jew his legal rights. The trial also raises questions about the process of gift-giving as a specific social practice between Jews and

in Jews on trial