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Journal articles on the topic 'Communication Absurd (Philosophy) in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Скаковская, Людмила Николаевна. "SPECIFICS OF REALIZATION OF THE CATEGORY «THE ABSURD» IN CONTEMPORARY RUSSIAN LITERATURE." Вестник Тверского государственного университета. Серия: Филология, no. 1(68) (April 9, 2021): 74–78. http://dx.doi.org/10.26456/vtfilol/2021.1.074.

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Целью обзорной статьи является анализ специфики экспликаций феномена абсурда в современной отечественной литературе. Научная новизна обусловлена экспериментальным характером абсурдистики и сквозным значением феномена абсурда для литературы и культуры в целом и состоит в исследовательском использовании потенциала разноплановой коммуникации внутри многообразия гуманитарных наук (философия, история, психология). Полученные результаты показали целесообразность понимания функционирования абсурда в русской литературе как транзитивного феномена, трактуемого как всякий выход за пределы логики и обратный, «неслышимый», смысл высказывания. The purpose of the article is to analyze the specifics of the explication of the phenomenon of absurdity in modern Russian literature. The article’s innovative character is accounted for by the experimental nature of absurdism and the overall significance of the phenomenon of the absurd in literature and culture in general, and consists in the possibilities to use the potential of diverse communication within the multiplicity of the Humanities (philosophy, history, psychology). The results obtained showed the expediency of understanding the ways the absurd functions in Russian literature - as a transitive phenomenon, interpreted as any way out of logic, and the reverse, «inaudible» meaning of the utterance.

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2

Eidinow, J. S. C. "‘Purpureo bibet ore nectar’: a reconsideration." Classical Quarterly 50, no. 2 (2000): 463–71. http://dx.doi.org/10.1093/cq/50.2.463.

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‘To attempt to say anything new about Horace may seem absurd.’ To attempt to say anything new about the Roman Odes may seem still more absurd; my purpose, nevertheless, is to reconsider the lines ofCarm. 3.3 set out above, and to reinterpret an argument begun by the editor of the Delphin Horace (1691) in which the authority of Bentley is against me. My question is: what does Horace mean the reader to understand by describing Augustus as drinking nectar ‘purpureo ore’?

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3

Rybińska, Krystyna. "The Absurd as a Representation: Towards a Hermeneutics of the Inexplicable (The Problematic Case of Godot)." Studia Anglica Posnaniensia 51, no. 4 (2016): 67–86. http://dx.doi.org/10.1515/stap-2016-0020.

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Abstract This article attempts to re-signify the already extensively discussed conception of the absurd attributed to the aesthetic phenomenon presented by the so-called theatre of the absurd by critically reconsidering its paradigmatic work Waiting for Godot in relation to philosophical hermeneutics (Heidegger, Gadamer, Ricoeur). The fact that Beckett’s artistic method invalidates the transparency of the mirror-like relation between reality and art is known, and yet the potential theoretical consequences of such a literary revolution do not seem to have been exhausted - particularly in respect to the category of the absurd. Hence, the presented inquiry aims to view the phenomenon quite against its common conceptualizations derived from existentialist philosophy in order to indicate a possible route of exploring it from a hermeneutic perspective and thereby challenging, to some extent, Simon Critchley’s (2004: 165) famous assertion that Beckett’s oeuvre seems “uniquely resistant to philosophical interpretation”.

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4

Brill, Skott. "Does It Matter that Nothing We Do Will Matter in a Million Years?" Dialogue 46, no. 1 (2007): 3–25. http://dx.doi.org/10.1017/s0012217300001530.

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ABSTRACTPeople have inferred that our lives are absurd from the supposed fact that nothing we do will matter in a million years. In this article, I critically discuss this argument for absurdity. After explaining how two refutations in the literature fail to undermine the best version of the argument, I produce several considerations that together do take much of the force out of the argument. I conclude by suggesting that these considerations not only refute this argument for absurdity, but also constitute a motivation to be moral.

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5

Gordon, Mordechai. "Camus, Nietzsche, and the Absurd: Rebellion and Scorn versus Humor and Laughter." Philosophy and Literature 39, no. 2 (2015): 364–78. http://dx.doi.org/10.1353/phl.2015.0045.

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6

Lu, Deping. "Peirce’s philosophy of communication and language communication." Semiotica 2019, no. 230 (2019): 407–23. http://dx.doi.org/10.1515/sem-2017-0164.

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Abstract In the vein of Peirce’s communication philosophy, language communication inevitably suffers from its vagueness and uncertainty. Paradoxically, what enables this vagueness and uncertainty to be solved, and the condition of communication to be sufficiently met, is not language itself, but “collateral experience” communicators may weave, exchange, and share in communication. Collateral experience is forceful in penetrating the “universe,” in which communicators may be engaged, and in helping them in the wake of communication to acquire knowledge current in the community. Consequently, generality for a communicative act becomes established as the final goal of communication. Generality overcomes the vagueness and uncertainty arising from local and partial contingencies of context, and transcends beyond it. Due to communication, people become capable of finally resolving puzzlement, and of establishing their beliefs, with a guidance for their action.

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7

Irven, Donovan. "The chorus of philosophy: communicative praxis at the intersection of philosophy and literature." Review of Communication 19, no. 3 (2019): 195–209. http://dx.doi.org/10.1080/15358593.2019.1636288.

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8

West, Stephanie. "Horace, Epistles 1.2.42–3." Classical Quarterly 40, no. 1 (1990): 280. http://dx.doi.org/10.1017/s0009838800027026.

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‘One of Horace's fables remembered or invented. It is not found elsewhere’ (E. C. Wickham). Not elsewhere in classical literature, certainly. But a story illustrating precisely this absurd ignorance of the natural world is attested later, in circumstances which make it highly unlikely that it derives from Horace's brief reference, and I think we may safely assume that he did not invent the tale.

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9

Hollis, A. S. "Two adynata in Horace, Epode 16." Classical Quarterly 48, no. 1 (1998): 311–13. http://dx.doi.org/10.1093/cq/48.1.311.

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Horace had good reason to know these lines (quoted by Diodorus Siculus 8.21) since they come from the foundation oracle of one of his favourite places, Tarentum, delivered to the founder Phalanthus whom Horace mentions in Odes 2.6.11–12, ‘regnata petam Laconi | rura Phalantho’. It is a regular feature of such oracles that, however absurd and impossible they may seem, they will be fulfilled in a quite unexpected way.

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10

Gerland, Oliver, and Bruce G. Shapiro. "Divine Madness and the Absurd Paradox: Ibsen's Peer Gynt and the Philosophy of Kierke-Gaard." Theatre Journal 44, no. 4 (1992): 561. http://dx.doi.org/10.2307/3208799.

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11

Mitzner, Piotr. "Russian Studies in Żoliborz." Tekstualia 4, no. 59 (2019): 135–39. http://dx.doi.org/10.5604/01.3001.0013.6440.

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This is a lecture by Wiktor Woroszylski on the Russian avant-garde group OBERIU that functioned in the Soviet Union in the years 1926–1930. The lecture was given in 1979 as part of the independent Scientific Courses Society. OBERIU was a group of poets and playwrights whose works represented a variety of surrealism and anticipated the literature/theater of the absurd. Their inspiration, however, was not philosophy, but the Soviet reality itself and the tradition of the grotesque in Russian literature. The works of most of the OBERIU writers did not appear until long after their deaths.

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12

Woroszylski, Wiktor. "Lecture on OBERIU." Tekstualia 4, no. 59 (2019): 140–60. http://dx.doi.org/10.5604/01.3001.0013.6441.

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This is a lecture by Wiktor Woroszylski on the Russian avant-garde group OBERIU that functioned in the Soviet Union in the years 1926–1930. The lecture was given in 1979 as part of the independent Scientific Courses Society. OBERIU was a group of poets and playwrights whose works represented a variety of surrealism and anticipated the literature/theater of the absurd. Their inspiration, however, was not philosophy, but the Soviet reality itself and the tradition of the grotesque in Russian literature. The works of most of the OBERIU writers did not appear until long after their deaths.

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13

Nalewajk, Żaneta. "Literature – Literary Studies – Philosophy: Problems of Relation, Languages, and Communication." Tekstualia 1, no. 1 (2013): 111–24. http://dx.doi.org/10.5604/01.3001.0013.6133.

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The main goal of the article is to present relation between literature, literary studies, and philosophy in the context of their languages, and communication. This issue does not belong among issues that have been resolved, methodologically deﬁned,or exhaustively described. It is difficult to speak in this respect of the existence of some “grammar”, of a model that would indicate all possible connections between them. This is “troublesome challenge”, which the theory of discourses must face up to, is identical, it turns out, to the problems of communication between individual branches of knowledge, problems that, hitherto insufﬁciently recognized, still wait for some revelatory discussion. It is not impossible that the realization of this task will demand the adoption of the maximum assumption that there exists a level of universal text grammar embracing all reﬂ ection around anthropological topics. The search for this grammar should, however, take place with full respect to available knowledge on the subject of the status of texts, their genres, and the speciﬁ cs of the languages of the disciplines to which these languages belong.

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14

Temko, Christine. "Speaking in the face of disintegration." English Text Construction 7, no. 2 (2014): 151–77. http://dx.doi.org/10.1075/etc.7.2.01tem.

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In its analysis of Cormac McCarthy’s novel The Road, the present article aims to establish that, despite the bleakness of the deathscape portrayed, McCarthy nevertheless did not intend for violence to get the final word. Through a discussion of the dialogues of the novel, this article explores to what extent they may indeed be qualified as dialogical. Moreover, examining the instances in which language as communication becomes a problem in light of both the concerns and the mechanisms of playwrights of the absurd Beckett and Pinter, it intends to show that even though the referents of human culture appear to have vanished close to entirely from the face of The Road’s earth, sociability and empathy nonetheless manage to survive. Keywords: Cormac McCarthy; The Road; Absurdism; Samuel Beckett; Harold Pinter

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15

Ahashan, Mohammad, and Dr Sapna Tiwari. "Nihilism and Nothingness in The Play Entitled The Birthday Party (1957) With Special Reference To The Existential Philosophy." SMART MOVES JOURNAL IJELLH 6, no. 2 (2018): 9. http://dx.doi.org/10.24113/ijellh.v6i2.3580.

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The two world-wars and its massive destruction and horror had a great impact on human mind. Inevitably complete cynicism , pessimism , alienation , nothingness , existentialism reflected in the literature of that time. Pinter's play The Birthday Party (1957) is based on the philosophy of existentialism which later on became the source for the " Theatre of the Absurd ". Albert Camus and Jean-Paul Sartre gave the philosophy of existentialism according to which the universe and man's experience in it are meaningless. All attempts by human mind to understand the world are futile . All philosophical systems and religion which claim that they can enable man to make sense of the world are delusive and useless. Albert Camus in The Myth of Sisyphus (1942) wrote :- " In a universe that is suddenly deprived of illusions and of light , man feels a stranger. ... This divorce between man and his life, the actor and his setting constitutes the feeling of Absurdity. "

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16

Giesecke, Michael, Michael Wutz, and Geoffrey Winthrop-Young. "Literature as Product and Medium of Ecological Communication." Configurations 10, no. 1 (2002): 11–35. http://dx.doi.org/10.1353/con.2003.0004.

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17

Ong, L. M. L., J. C. J. M. de Haes, A. M. Hoos, and F. B. Lammes. "Doctor-patient communication: A review of the literature." Social Science & Medicine 40, no. 7 (1995): 903–18. http://dx.doi.org/10.1016/0277-9536(94)00155-m.

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18

Morwood, James. "The Double Time Scheme in Antigone." Classical Quarterly 43, no. 1 (1993): 320–21. http://dx.doi.org/10.1017/s0009838800044384.

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In three articles published in Blackwood's Magazine (November 1849, April and May 1850), one Wilson, under the nom de guerre of Christopher North, propounded the view that Shakespeare's Othello operates on a double time scheme. The represented time in Cyprus (Acts II to V) is some thirty-three hours, lasting from about 4 p.m. on Saturday till the early hours of Monday morning. If we take this time scheme at face value, there has been no opportunity for Desdemona and Cassio to commit adultery: Iago's insinuations and Othello's suspicions are manifestly absurd. However, another time scheme is in operation as well. By its clock, the protagonists have been in Cyprus for more than a week. For example, we find Bianca, a local courtesan, complaining that it has been ‘seven days and nights, / Eight score eight hours’ (III.iv.171–2) since she last saw Cassio, who by the first time scheme had arrived in Cyprus only the day before.

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19

Bigwood, J. M. "Ctesias' Parrot." Classical Quarterly 43, no. 1 (1993): 321–27. http://dx.doi.org/10.1017/s0009838800044396.

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Tall tales abound in Ctesias'Indica, as scholars have not hesitated to emphasize, heaping ridicule on the author's enthusiasm for the fantastic and on his apparent lack of regard for the truth. However, by no means everything in the work is absurd or wrong, and marvels too are no surprise. After all, as a resident of the Persian court for a number of years at the end of the fifth century B.C., Ctesias had seen items from India which would have been truly remarkable to Greeks of his time. He had seen, for example, elephants, which few Greeks before Alexander's Asian campaigns had done, and, it should be added, much of what he says about these animals is quite correct. The following pages discuss what he relates of the bird which he calls the β⋯ττακκος, the parrot, or rather what Photius in a not entirely problem-free section of his summary of the work preserves of the original description. As with Ctesias' account of the elephant, this is the first Greek description, so far as we know.

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20

Dean, Eric. "Book Review: The Materialities of Communication." Philosophy and Literature 19, no. 2 (1995): 395–96. http://dx.doi.org/10.1353/phl.1995.0071.

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21

De Schutter, Helder. "Language policy and political philosophy." Language Problems and Language Planning 31, no. 1 (2007): 1–23. http://dx.doi.org/10.1075/lplp.31.1.02des.

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This paper provides an overview of the emerging debates over language policy and linguistic diversity within political philosophy. It outlines the larger context of this debate and identifies its protagonists and the main issues at stake in it. In addition, it presents an interpretive scheme for the analysis of the variety of approaches that have so far been developed within this field. This scheme relates these approaches back to two clashes of different language ideologies. The first clash is between instrumentalism and constitutivism. The second clash is between transparency and hybridity. Finally, the paper explains why the sociolinguistic literature on language policy should interest political philosophers, and vice versa: why sociolinguists should engage with political philosophy.

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22

Abdurakhimovich Abduhalimov, Bahrom. "ЎЗБЕК-ОЗАРБАЙЖОН АДАБИЙ АЛОҚАЛАРИ". SCIENTIFIC WORK 54, № 05 (2020): 4–8. http://dx.doi.org/10.36719/aem/2007-2020/54/4-8.

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23

Spoiden, Stephane, and Philip Bailey. "Proust's Self-Reader: The Pursuit of Literature as Privileged Communication." South Central Review 16, no. 1 (1999): 98. http://dx.doi.org/10.2307/3189720.

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24

Vasseleu, Cathryn. "Touch, digital communication and the ticklish." Angelaki 4, no. 2 (1999): 153–62. http://dx.doi.org/10.1080/09697259908572044.

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25

Chen, Ruixuan. "An Opaque Pun." Indo-Iranian Journal 61, no. 4 (2018): 369–95. http://dx.doi.org/10.1163/15728536-06104005.

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AbstractVarious interpretations of Kāśyapaparivarta § 68 have been attempted in the Yogācāra-Vijñānavāda tradition. This passage, which consists in a simile likening a magician devoured by his own creation to a monk involved in meditation practice, appears prima facie absurd, insofar as the similarity between the tenor and the vehicle is not readily apparent. This article mainly consists of two parts: The first part examines the received interpretations of the simile and reconstructs their interrelationship from a historical perspective. The second part explores the literary dimension of the simile and argues that its ostensible absurdity is rooted in a pun which is visible only in Middle Indo-Aryan and seems to serve no purpose. Coming to terms with the opaque and pointless pun, this essay is aimed at a new interpretation of Kāśyapaparivarta § 68 and, it is hoped, a deeper understanding of the literary playfulness inherent in the making of the Kāśyapaparivarta as a so-called early Mahāyāna sūtra against the backdrop of the Sanskritization of Buddhist sūtra literature.

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26

Orr, Mary, and John Stewart. "Language as Articulate Contact: Toward a Post-Semiotic Philosophy of Communication." Modern Language Review 92, no. 2 (1997): 418. http://dx.doi.org/10.2307/3734826.

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27

Green, R. P. H. "Proba's cento: its date, purpose, and reception." Classical Quarterly 45, no. 2 (1995): 551–63. http://dx.doi.org/10.1017/s0009838800043627.

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It may seem faintly absurd to claim or imply that a Vergilian cento has suffered unjustified neglect from scholars. These works—of which there are sixteen, covering a period of over three centuries within Late Antiquity—are usually treated at best with amused tolerance, and at worst (as in the new Anthologia Latino) with angry disdain. Though always ingenious, sometimes funny, and occasionally informative about the reception of Vergil, they are seldom admired. Even among Italian scholars, some of whom have paid much attention to centos, a recession has set in since the annus mirabilis of 1981, which saw two editions of the Medea of Hosidius Geta. Proba has, deservedly, attracted more attention than most; her aims and methods as a Christian poetess were carefully and illuminatingly studied twenty years ago by Reinhard Herzog, and her interest as a female Roman aristocrat has brought her further attention, especially in recent years. The main aim of the present article is to suggest a particular context and a serious purpose for her cento. A postscript will show that it went on to enjoy considerable popularity until the end of the century, and an introductory section will discuss its date, but very briefly, since Matthews has convincingly said most of what needs to be said about a recent attempt to redate it. Proba's preface, much of it not in cento form, calls for detailed treatment from various angles—textual, literary, historical—and will be explored in a separate article.

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28

Woods, William F., and Walter R. Fisher. "Human Communication as Narration: Toward a Philosophy of Reason, Value and Action." College Composition and Communication 40, no. 2 (1989): 236. http://dx.doi.org/10.2307/358142.

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29

Zhu, Rui. "Love as Communication: A Short, Redacted Argument from the Phaedrus." Philosophy and Literature 41, no. 1 (2017): 230–31. http://dx.doi.org/10.1353/phl.2017.0016.

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30

Pihlström, Sami. "Meaningful and meaningless suffering." Human Affairs 29, no. 4 (2019): 415–24. http://dx.doi.org/10.1515/humaff-2019-0036.

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Abstract The problem of suffering crucially focuses on meaninglessness. Meaningful suffering—suffering having some “point” or function—is not as problematic as absurd suffering that cannot be rendered purposeful. This issue is more specific than the problem of the “meaning of life” (or “meaning in life”). Human lives are often full of suffering experienced as serving no purpose whatsoever – indeed, suffering that may threaten to make life itself meaningless. Some philosophers—e.g., D.Z. Phillips and John Cottingham—have persuasively argued that the standard analytic methods of philosophy of religion in particular ought to be enriched by literary reading and interpretation, especially when dealing with issues such as this. The problem of evil and suffering can also be explored from a perspective entangling literary and philosophical approaches (Kivistö & Pihlström, 2016). This double methodology is in this paper applied to the problem of evil and suffering by considering an example drawn from Holocaust literature: Primo Levi’s work is analyzed as developing an essentially ethical argument, with a philosophical-cum-literary structure, against theodicies seeking to render suffering meaningful. By means of such a case study, I hope to shed light on the problem of meaningless suffering, especially regarding the moral critique of “theodicist” attempts to interpret all suffering as meaningful.

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31

Tashlinskaya, Elena. "Education Project: Utopia or New Reality?" Dialogue and Universalism 31, no. 2 (2021): 247–61. http://dx.doi.org/10.5840/du202131230.

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The article reveals the main specific features of Russian philosophy of the Enlightenment. The activity of the outstanding scientist Mikhail V. Lomonosov, his contribution to the development of domestic and world science and philosophy come to the forth. Russian Enlightenment is distinguished by the originality of the intellectual tradition. Knowledge of Western ideas leads to the emergence of domestic science, philosophy, literature. The desire for freedom, autonomy and progress in science during the century of Enlightenment was combined with adherence to spiritual traditions, and openness to foreign-language culture did not abolish patriotism and reverence for the state.

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32

Konijnendijk, Roel. "MARDONIUS' SENSELESS GREEKS." Classical Quarterly 66, no. 1 (2016): 1–12. http://dx.doi.org/10.1017/s0009838816000367.

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In Herodotus' royal council scene, where Xerxes decides whether or not to punish the Greeks, the king's cousin and adviser Mardonius is made to say these famous lines (Hdt. 7.9β.1): καίτοι [γε] ἐώθασι Ἕλληνες, ὡς πυνθάνομαι, ἀβουλότατα πολέμους ἵστασθαι ὑπό τε ἀγνωμοσύνης καὶ σκαιότητος. ἐπεὰν γὰρ ἀλλήλοισι πόλεμον προείπωσι, ἐξευρόντες τὸ κάλλιστον χωρίον καὶ λειότατον, ἐς τοῦτο κατιόντες μάχονται, ὥστε σὺν κακῷ μεγάλῳ οἱ νικῶντες ἀπαλλάσσονται· περὶ δὲ τῶν ἑσσουμένων οὐδὲ λέγω ἀρχήν, ἐξώλεες γὰρ δὴ γίνονται.Yet, the Greeks do wage war, I hear, and they do so senselessly, in their poor judgement and stupidity. When they have declared war against each other, they find the finest, flattest piece of land and go down there and fight, so that the victors come off with terrible loss—I will not even begin to speak of the defeated, for they are utterly destroyed. This passage has long been one of the pillars of the ‘orthodox’ view of Greek warfare. It appears to describe a very peculiar way of war, in which conflicts were resolved by single battles at prearranged times, fought on open ground where neither side had an advantage. Fairness counted for more than tactical skill; all conditions were made equal, so that the winners could truly claim to be the braver and stronger men. The result, as Mardonius stressed, was needlessly bloody—but it was quintessentially Greek. Modern authors have argued that this ‘agonistic’ style of fighting, this ‘wonderful, absurd conspiracy’ of open hoplite battle, determined the shape of Greek warfare until the long and hard-fought Peloponnesian War changed the rules.

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33

Maclachlan, Charles. "Paul Cartledge: Aristophanes and his Theatre of the Absurd. (Classical World Series.) Pp. xviii + 82; 13 figures including 1 map of Attica. Bristol Classical Press, 1990. Paper, £4.95." Classical Review 41, no. 2 (1991): 468–69. http://dx.doi.org/10.1017/s0009840x00281055.

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34

Altorf, Marije. ""Initium ut esset, creatus est homo": Iris Murdoch on Authority and Creativity." Text Matters, no. 1 (November 23, 2011): 92–105. http://dx.doi.org/10.2478/v10231-011-0007-6.

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In 1970 the British novelist and philosopher Iris Murdoch published both her thirteenth novel, A Fairly Honourable Defeat, and her best known work of philosophy, The Sovereignty of Good. Given the proximity of these publication dates, it does not surprise that there are many points of comparison between these two works. The novel features, for instance, a character writing a work of moral philosophy not unlike Murdoch's own The Sovereignty of Good, while another character exemplifies her moral philosophy in his life. This article proposes a reading of the novel as a critical commentary on the philosophical work, focusing on the tension between creation and authority. While Murdoch considers humans to be first and foremost creative, she is at the same time wary of the misleading nature of any act of creation. For Murdoch, any creator and any creation—a beautiful picture as well as a watertight theory—may transmit a certain authority, and that authority may get in the way of acknowledging reality. It thus hinders the moral life, which for Murdoch should be thought of as a life of attention—to reality and ultimately to the Good—rather than a series of wilful creations and actions. A Fairly Honourable Defeat queries the possibility and danger of creation, through different characters as well as through images of cleanliness and messiness. Thus, the character whose book of moral philosophy is challenged and who is found wanting when putting his ideas to practice, likes ‘to get things clear’ (176). Another character, whose interferences create the novel's drama, has a self-confessed ‘passion for cleanliness and order’ (426). The saint of the story, in contrast, does not interfere unless by necessity, and resides in one of the filthiest kitchens in the history of literature. Yet, none of the main characters exemplifies a solution to the tension between creation and authority found in Murdoch's philosophy. An indication of a solution is found in a minor character, and in his creations of outrageous bunches of flowers, unusual meals, and absurd interiors. Yet, its location in a subplot suggests that this solution is not in any way final. It is concluded that any final solution should not be expected, not in the least because of the pervasive nature of the tension between creation and authority, which goes well beyond Murdoch's own authorship.

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35

Scarpa, Francesco. "Characters in search of Majorana." Journal of Science Communication 02, no. 03 (2003): A02. http://dx.doi.org/10.22323/2.02030202.

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Through the years, Majorana's life - and his mysterious disappearance in particular - inspired manifold representations. The wide range of links to science, philosophy and literature have allowed deep reflections crossing the borders of genre: from theatre to fiction, from essays to novels and cartoons. Reconstructing the character of Majorana by thinking back to all the interpretations he has been given allows us to place him in a wider and more organic context, which goes beyond the functional aspects of fiction. In this wider prospective, we can clearly see why the still unresolved Majorana case has aroused the interest of so many diverse authors.

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Peruzzo, Cicilia M. Krohling. "Notes on Communication research epistemology and methods." Comunicação e Sociedade 33 (June 29, 2018): 41–56. http://dx.doi.org/10.17231/comsoc.33(2018).2906.

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This text weaves some aspects of research in Communication starting from the philosophy of knowledge as a basis for understanding science. It aims to discuss the issue of scientific research in the epistemological perspective, to consider the importance of scientific methodology in its methodical and technical dimensions, as well as to reflect on aspects of the research carried out in Latin America and more specifically in Brazil. It is a theoretical approach based on a non-systematic and non-exhaustive literature review. The existence of thematic and methodological diversity is examined, as well as the apparent tendency of the research to focus on the novelty, mainly in regards to elements related to technology, as object of study. The urgency of strengthening research in Communication is also considered, both theoretical and empirical, and the necessary advance in the design and description of research methods and techniques when presenting results and analyzes.

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Kurakin, Dmitry. "Literature as a Meaningful Life Laboratory." Integrative Psychological and Behavioral Science 44, no. 3 (2010): 227–34. http://dx.doi.org/10.1007/s12124-010-9138-3.

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EIDINOW, ESTHER, and CLAIRE TAYLOR. "LEAD-LETTER DAYS: WRITING, COMMUNICATION AND CRISIS IN THE ANCIENT GREEK WORLD." Classical Quarterly 60, no. 1 (2010): 30–62. http://dx.doi.org/10.1017/s0009838809990425.

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Husein, UmmeSalma Mujtaba. "Islam, communication and accounting." Journal of Islamic Accounting and Business Research 9, no. 2 (2018): 138–54. http://dx.doi.org/10.1108/jiabr-01-2016-0008.

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Purpose This paper aims to explore the notion of communication in accounting and in doing so elucidates the wider connotation of accounting frontiers offered in the Islamic philosophy, reflecting upon the Islamic doctrines that are indicative towards and offer a variety of implications for communication and accounting. Design/methodology/approach Drawing from the Islamic sources – Quran and other key texts – and other relevant preceding literature, the paper deliberates key Islam principles of significance and outline what they suggest for communication in accounting. Findings Islam has a profoundly embedded concern of the communicative aspect from a holistic viewpoint that is clear within its accounting implications as well. This paper illustrates the social aspects of Islamic accounting through its stance on communication, thereby opening up the more enabling potentials of Islamic accounting informed by wider and more facilitating dimensions of Islam’s teachings: Islam’s holistic approach to life; its attentiveness on society and its various groups; and its emphasis on behavioural conduct and emotional aspects. Consideration on these principles throws into questions the Western ways, develops and hones the existing stand of hegemonic positions and submits new ways forward. Research limitations/implications Aspiring organisations and larger entities such as nations who encourage the development of Islamic economy can benefit from the added accountability of entities to encompass the social and ethical responsibilities. Practical/implications The paper highlights Islamic doctrines as a basis of just and responsible accounting communication via incorporating the macro-societal elements and the behavioural communicative aspects. Originality/value The Islamic communication principles open up the inclusion of the missing behavioural aspect from accounting communication. This paper provides the necessary theoretical framework on how to include the humane side within accounting communication.

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Teodorescu, Mirela, and Dan Ionescu. "Florentin Smarandache & Ştefan Vlăduţescu: Neutrosophic Emergences and Incidences in Communication and Information - Book Review." International Letters of Social and Humanistic Sciences 38 (August 2014): 94–99. http://dx.doi.org/10.18052/www.scipress.com/ilshs.38.94.

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Neutrosophic emergences and incidences in communication and information, published in Germany/Saarbrücken: LAP LAMBERT Academic Publishing in 2013, is a book that constitutes a new trend, a new approach in the science of logic, philosophy, communication theory, information, an approached and exemplification that it was wanted, it was intuited, it was expected but it has no mathematical foundation, that is neutrosophy. It is a book that presents avant-garde information. It is written by two appreciated researchers and inexhaustible perpetual idea machines: Professors Florentin Smarandache and Ştefan Vlăduţescu. First of them is professor of mathematics at University of New Mexico/ USA, the second is professor of communication theory at University of Craiova/ Romania. Both of them have published a lot of books and papers in domain of philosophy, communication, sociology, psychology, mathematics and literature. Logic started in Ancient with Classical Logic of Aristotle, developed and covered by Three Valued Logic of Lukasiewicz, next ring being Fuzzy Logic of Zadech, finally the comprehensive Neutrosophic Logic of Smarandache.

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Zammit, William. "Paper, Commerce, and the Circulation of News: A Case-Study from Early Modern Malta." Cromohs - Cyber Review of Modern Historiography 23 (March 24, 2021): 113–34. http://dx.doi.org/10.36253/cromohs-12041.

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This contribution discusses the vital role of paper in the context of an early modern Mediterranean island-state. From a commerical, but also from a political perspective, the increased amount of seaborne communication not only characterised statehood but indeed made it possible. Paper-based communication was the main channel of formal but also of informal communication, with the latter comprising the exchange of news, rumours, and hearsay between the geographically isolated community and the rest of the Mediterranean and beyond. Such paper transactions comprised manuscript but also increasingly printed genres. The role of these and of other typologies of printed commercial literature went beyond a purely utilitarian one, as very often such forms included decorative iconographical representations asserting either political sovreignity or religious power. Paper-based communication enabled such an island community not simply to receive news but also to be a net distributer of it.

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Gunkel, David J. "Lingua ex Machina: Computer-Mediated Communication and the Tower of Babel." Configurations 7, no. 1 (1999): 61–89. http://dx.doi.org/10.1353/con.1999.0008.

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Bleich. "Immasculation in the Language Uses of Science and Philosophy." Reception: Texts, Readers, Audiences, History 13 (2021): 69. http://dx.doi.org/10.5325/reception.13.1.0069.

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Rządeczka, Marcin. "The Philosophy of Expertise in the Age of Medical Informatics: How Healthcare Technology is Transforming Our Understanding of Expertise and Expert Knowledge?" Studies in Logic, Grammar and Rhetoric 63, no. 1 (2020): 209–25. http://dx.doi.org/10.2478/slgr-2020-0035.

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AbstractThe unprecedented development of medical informatics is constantly transforming the concept of expertise in medical sciences in a way that has far-reaching consequences for both the theory of knowledge and the philosophy of informatics. Deep medicine is based on the assumption that medical diagnosis should take into account the wide array of possible health factors involved in the diagnostic process, such as not only genome analysis alone, but also the metabolome (analysis of all body metabolites important for e.g. drug-drug interactions), microbiome (i.e. analysis of all bodily microorganisms interacting with host cells) or exposome (analysis of all environmental factors triggering potentially harmful cell mutations, such as UV radiation, heavy metals, various carcinogens, etc.). Deep data analysis is of tantamount importance for personalized diagnosis but, at the same time, hardly achievable by a regular human being. However, adequately designed artificial intelligence (e.g. a deep neural network) can undeniably be of great help for finding correlations between symptoms and underlying diseases. Nowadays AI applies to nearly every aspect of medicine, starting from the data analysis of scientific literature, through the diagnostic process, to the act of communication between physicians and their patients. Medical image processing algorithms greatly enhance the chances of successful recognition of melanoma or intestinal polyps. Communication tools designed for physicians use techniques known from social media to provide users with an opportunity to consult the case with colleagues from the same discipline. Natural language processing tools significantly improve doctor-patient communication by the automation of note-taking. Is this enough to support the claim that the non-epistemic competences in medicine are becoming more and more important? Can we attribute expertise only to a person? How is medical informatics changing the way most people usually understand human-computer interactions?

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Hudson-Williams, A. "Lucan 1.683f." Classical Quarterly 40, no. 2 (1990): 578–79. http://dx.doi.org/10.1017/s0009838800043275.

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So a frenzied matron cries out to Phoebus as she rushes through an appalled Rome. In CQ 34 (1984), 454f. I pointed out that the words primos in ortus could not here bear their normal sense ‘to the far east’ (as taken by Duff, similarly Bourgery-Ponchont, and others), which in view of the next line would be geographically absurd, and, distraught as the lady was, even so highly improbable. I did, however, then think R. J. Getty right in taking the expression primos ortus as simply = ‘the east’, and adding ‘the epithet primos appears to be otiose’. But I now feel very doubtful about the epithet being viewed as otiose in order that the words may denote Egypt; quite different are the passages noted in OLD primus 6 ‘belonging to the rising sun, eastern’, as Stat. Silv. 1.4.73 ‘occidiias primasque domos’ in the cited Sen. Oed. 116 ‘miles… ausus Eois equitare campis / figere et mundo tua signa primo’ the literal meaning is no doubt ‘on the world's first edge’ (Miller, Loeb), but its development into ‘eastern’ is readily seen. Egypt, however, as viewed by Rome, is but the bare beginning of the east, and that is what primos must indicate above (note emphatic position): see OLD primus 10 b ‘the nearest part of, the entrance, threshold, or sim., of, noting e.g. Ov. Fast. 1.717 ‘horreat Aeneadas et primus et ultimus orbis’, Cic. Fam. 3.6.2. ‘te in prima prouincia uelle esse, ut quam primum decederes’. In a characteristic departure from their stock meaning Lucan's words primos in ortus must then mean ‘to the threshold of the east’, i.e. the delta of the Nile, as explained in the next line (684): contrast 7.360 primo gentes oriente = ‘the nations of the far east’ (Duff). For Egypt viewed as the beginning of the east, cf. Mela 1.9 ‘Asiae prima pars Aegyptus’, Plin. Nat. 5.47 ‘[Africae] adhaeret Asia, quam patere a Canopico ostio [Nili] ad Ponti ostium Timosthenes…tradidit’, Mart. Cap. 6.675 ‘Aegyptus… Asiae caput, 3 quae una ab ostio Canopi ad ostium Ponti habet… milia passuum’; cf. the close association of Egypt with the east in Virg. Aen. 8.687 ‘Aegyptum uiresque Orientis’. For the varied use of the word primus should be noted too Luc. 9.413f. ‘nee… plus litora Nili / quam Scythicus Tanais primis a Gadibus absunt’, ‘from Gades in the far west’ (Duff), ‘Gades the first place in the west’ (Haskins), i.e. the threshold of the Mediterranean.

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Cieślak, Robert. "Stupidity in the Media and the Poet’s Silence: Tadeusz Różewicz’s Play with Journalism and Journalists." Tekstualia 1, no. 64 (2021): 95–108. http://dx.doi.org/10.5604/01.3001.0015.0227.

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Media and communication, journalistic professionalism, the language of the media, the effectiveness of communication and its limitations, the importance of the press for the creative process, attitude towards journalists and journalism (including journalistic professionalism) are among the issues that inform Tadeusz Różewicz’s output as a poet, playwright, prose writer and reporter. The article presents examples of intertextual relations between literature and the formally developed and historically and systemically variable sphere of media, mediatization and the journalistic profession. The problem of the misunderstanding of the professional strategies of journalists and/or of the social crisis in media communication has also been addressed. Różewicz frames the abovementioned issues through references to philosophy and theories of communication.

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Jewitt, Carey, and Kerstin Leder Mackley. "Methodological dialogues across multimodality and sensory ethnography: digital touch communication." Qualitative Research 19, no. 1 (2018): 90–110. http://dx.doi.org/10.1177/1468794118796992.

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There is a significant gap between technological advancements of digital touch communication devices and social science methodologies for understanding digital touch communication. In response to that gap this article makes a case for bringing the communicational focus of multimodality into dialogue with the experiential focus of sensory ethnography to explore digital touch communication. To do this, we draw on debates within the literature, and reflect on our experiences in the IN-TOUCH project (2016–2021). While acknowledging the complexities of methodological dialogues across paradigm boundaries, we map and reflect on the methodological synergies and tensions involved in actively working across these two approaches, notably the conceptualization, categorization and representation of touch. We conclude by homing in on aspects of research that have served as useful reflective route markers on our dialogic journey to illustrate how these tensions are productive towards generating a multimodal and multisensorial agenda for qualitative research on touch.

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Parentoni Martins, Rogério. "To what degree are philosophy and the ecological niche concept necessary in the ecological theory and conservation?" European Journal of Ecology 3, no. 1 (2017): 42–54. http://dx.doi.org/10.1515/eje-2017-0005.

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AbstractEcology as a field produces philosophical anxiety, largely because it differs in scientific structure from classical physics. The hypothetical deductive models of classical physics are simple and predictive; general ecological models are predictably limited, as they refer to complex, multi-causal processes. Inattention to the conceptual structure of ecology usually imposes difficulties for the application of ecological models. Imprecise descriptions of ecological niche have obstructed the development of collective definitions, causing confusion in the literature and complicating communication between theoretical ecologists, conservationists and decision and policy-makers. Intense, unprecedented erosion of biodiversity is typical of the Anthropocene, and knowledge of ecology may provide solutions to lessen the intensification of species losses. Concerned philosophers and ecologists have characterised ecological niche theory as less useful in practice; however, some theorists maintain that is has relevant applications for conservation. Species niche modelling, for instance, has gained traction in the literature; however, there are few examples of its successful application. Philosophical analysis of the structure, precision and constraints upon the definition of a ‘niche’ may minimise the anxiety surrounding ecology, potentially facilitating communication between policy-makers and scientists within the various ecological subcultures. The results may enhance the success of conservation applications at both small and large scales.

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Otis, Laura. "The Other End of the Wire: Uncertainties of Organic and Telegraphic Communication." Configurations 9, no. 2 (2001): 181–206. http://dx.doi.org/10.1353/con.2001.0013.

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Kunilskiy, Andrei E. "Review: Pigin, A.V. & Andrianova, I.S. (Eds) (2019) Filologiya kak Prizvanie: Sbornik Statey k Yubileyu Professora Vladimira Nikolaevicha Zakharova [Philology as a Vocation: Collection of Articles to the Anniversary of Professor Vladimir Nikolaevich Zakharov]. Petrozavodsk: Petrozavodsk State University. 664 P." Tekst. Kniga. Knigoizdanie, no. 25 (2021): 171–81. http://dx.doi.org/10.17223/23062061/25/10.

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The review draws attention to a great contribution made by Professor Vladimir Zakharov to the study of the history of Russian literature, especially of Dostoevsky’s oeuvre. The longstanding and continuing research of Dostoevsky’s works made him deduce that Russian literature in whole was Christian with its particular evangelic text, Christian chronotope and general paschal, conciliar and salvational character. It is em-phasized that these pivotal concepts do not contradict the complexity (sometimes ambi-guity) of the nature of Russian literature and confirm the relevance of Pyotr Chaadaev’s call to recognize the impact of Christianity wherever and in whatever manner the hu-man thought touches upon it, even with the purpose of competing with it. The articles published in the collection prove the efficiency of Zakharov’s academic research. The articles cover various themes and attract a wide scope of materials, such as Old Russian literature and literature of the 18th, 19th and 20th centuries, as well as that of the Soviet period and Russian literature abroad. The review takes into consideration the originality and potential of a number of remarks made in the articles, and introduces some clarifi-cations and supplements. Special attention has been paid to the articles dedicated to Dostoevsky’s oeuvre and his relations with other authors. The review emphasizes that one must understand the difference of Dostoevsky from other writers. Thus, with regard to the use of the “poetics of paradox” by Dostoevsky and Osip Senkovsky (as stated in V.A. Koshelev’s article), it is asserted that the concept of paradox and the image of a paradoxer play a significant role in Dostoevsky’s reasoning, but not with the aim of brandishing his originality and pinpointing the comic and absurd character of objective reality. In Dostoevsky, ideas inconsistent with common notions yet comprising the truth turn out to be paradoxical. The review also draws attention to differences in the out-looks of Dostoevsky and Chekhov, thus entering into a debate with the researcher N.V. Prashcheruk regarding the spiritual kinship of the two great Russian writers. The review distinguishes the articles of V.A. Viktorovich, B.N. Tarasov, and B.N. Tikhomirov for the abundance of sources, accuracy and consistency of their key theses. The academic hypothesis stated by I.A. Esaulov about two cultural currents (European culture of Modern Times and Christian tradition) influencing the formation of Russian literature should be taken into account when creating the history of national literature that must capture the essence and character of its genesis correctly. The review states that articles on Old Russian literature (L.V. Sokolova, T.F. Volkova, A.V. Pigin) are characterized by a detailed study of the material and a broad philological background on the whole. Finally, the review states that the collection has again proved the diversity of Zakha-rov’s research interests, the potential of his ideas as well as his own beneficial role in the activity of Russian and international philological community.

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