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Journal articles on the topic 'Dassin'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Melnyk, Yevhenii. "Joe Dassin, the singer of chocolate buns." Scientific and methodological journal "Foreign Languages" 99, no. 3 (August 28, 2019): 43–46. http://dx.doi.org/10.32589/1817-8510.2019.3.178353.

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2

López Jimeno, Amor. "De la Pasión a la revolución. Kazantzakis reinterpretado por Dassin." Trasvases entre la literatura y el cine, no. 2 (October 14, 2020): 141–60. http://dx.doi.org/10.24310/trasvasestlc.vi2.9471.

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Jules Dassin fue el primero en llevar al cine una novela de Kazantzakis, Cristo de nuevo crucificado. La autora realiza un análisis contrastivo de ambas obras y la trayectoria artística de sus respectivos creadores.

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3

Paragis, María Paula, and Florencia González Pla. "El Seminario de la Ética a través del cine." Ética y Cine Journal 7, no. 2 (July 3, 2017): 55. http://dx.doi.org/10.31056/2250.5415.v7.n2.18979.

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Reseña de "El Seminario de la Ética a través del cine. Lecturas lacanianas de Charles Chaplin, Jules Dassin, Federico Fellini, Woody Allen, Alfred Hitchcock, Vince Gilligan, Krzysztof Kieslowski, George Stevens, Pedro Almodóvar y los hermanos Marx"

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4

Eleftheriotis, D. "The foreignness of Jules Dassin: notes on cosmopolitan authorship." Screen 53, no. 4 (December 1, 2012): 339–58. http://dx.doi.org/10.1093/screen/hjs037.

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5

Rosello, Mireille. "Marie-Line de Mehdi Charef: Joe Dassin en banlieue." L'Esprit Créateur 42, no. 1 (2002): 71–83. http://dx.doi.org/10.1353/esp.2010.0463.

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6

Gonzalez Vaquerizo, Helena. "La adaptación de la Carta al Greco en el Kazantzakis de Smaragdís." Trasvases entre la literatura y el cine, no. 2 (October 14, 2020): 123–40. http://dx.doi.org/10.24310/trasvasestlc.vi2.9422.

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La película de Yannis Smaragdís Kazantzakis (2017) se analiza en este trabajo como una adaptación de la novela autobiográfica de Nikos Kazantzakis Carta al Greco (1957). Asumiendo que el texto literario debe ser visto como un hipotexto susceptible de alteraciones, el estudio se centra en la comparación entre la versión novelística y la fílmica. Como sugiere el trabajo, Kazantzakis se basa extensamente en la Carta al Greco, y esta cercanía a la novela a menudo resulta en artificiosidad. Estudiar el trasvase de la novela a la película permite, por otra parte, entender mejor los procesos de adaptación, y de alusión y cita cinematográficas, ya que la presencia de las adaptaciones de novelas de Kazantzakis al cine de Jules Dassin, Michael Cacoyannis y Michael Scorsese es prominente en el Kazantzakis de Smaragdís.

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7

Souza, Luiz Paulo Pimentel de. "Um crítico e uma prostituta: Incursões do pensamento em direção ao espectador qualquer." Urdimento - Revista de Estudos em Artes Cênicas 1, no. 40 (February 17, 2021): 1–25. http://dx.doi.org/10.5965/1414573101402021e0205.

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A partir da pergunta feita por Virginia Woolf em seu ensaio Como se deve ler um livro? e de seu vivo interesse pela figura do leitor comum, neste artigo deslocamos a análise do campo literário para o teatral de modo a problematizar a figura do espectador. Com o intuito de investigar as singularidades e potencialidades das quais o olhar do espectador comum (propositalmente enfocado aqui como espectador qualquer) estaria investido, o artigo mobiliza dois personagens: um crítico, descrito por Diderot em seu Discurso sobre a poesia dramática como um espectador ideal, e uma prostituta aficionada por tragédias gregas, interpretada pela atriz Melina Mercouri no filme Nunca aos Domingos, de Jules Dassin. Buscando diferir o olhar do espectador comum daquele que seria o seu extremo oposto, o especialista, especificamos dois procedimentos distintos presentes na relação entre o olhar e a obra: o gesto hermenêutico, articulando o saber a partir de um campo transcendental, e o gesto-qualquer, recusando exterioridades e fundando um espaço de imanência.

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8

Stevanovic, Lada. "Never on Sunday: Feminist questioning of dominant epistemology and philosophical tradition." Bulletin de l'Institut etnographique 69, no. 1 (2021): 173–85. http://dx.doi.org/10.2298/gei2101173s.

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Through the interpretation of the movie Never on Sunday (1960) by Jules Dassin, this paper opens some important epistemological questions from the feminist perspective. Namely, the film is set in the contemporary Greece, while the main characters are a prostitute Ilia and an American tourist Homer, who is at the same time disappointed in Greece and in the beautiful woman he meets. His inability to understand people and social context in which he finds himself, as well as his effort to educate Ilia and impose her his own values and ideas about ancient Greece reveal much of chauvinism and cultural colonialism, opening questions crucial for feminist and other critical epistemologies which are: who produces knowledge, for whom and how to approach it critically. Finally, through the interpretation of Ilia?s attitude to knowledge, I will turn also to the feminist notion of embodied feminist subject. Apart from that, I will deal with hegemonic attitude of the West towards ancient Greek past.

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9

Barrio Mendoza, María del Carmen del. "Versiones y revisiones cinematográficas de un mito clásico : las Medeas de Pasolini, Dassin, von Trier y Ripstein (1969-2000)." Espacio Tiempo y Forma. Serie II, Historia Antigua 1, no. 24 (January 1, 2011): 651. http://dx.doi.org/10.5944/etfii.24.2011.1884.

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10

von Eckartsberg, Rolf. "Dasein-synthesis." Humanistic Psychologist 36, no. 1 (2008): 9–18. http://dx.doi.org/10.1080/08873260701828920.

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11

Heginbotham, Christopher. "'Psychiatric Dasein '." Philosophy, Psychiatry, & Psychology 11, no. 2 (2004): 147–50. http://dx.doi.org/10.1353/ppp.2004.0053.

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12

Clothey, Rebecca. "Origins, Journeys, and Returns: Social Justice in International Education edited by Toby Alice Volkman with, Joan Dassin and Mary Zurbuchen. New York: Columbia University Press, 2009. 260 pp. $20.00 (cloth). ISBN 978‐0‐9790‐7728‐9." Comparative Education Review 54, no. 3 (August 2010): 443–45. http://dx.doi.org/10.1086/655406.

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13

Rodemeyer, Lanei. "Dasein Gets Pregnant." Philosophy Today 42, no. 9999 (1998): 76–84. http://dx.doi.org/10.5840/philtoday199842supplement65.

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14

Djeong Uk Seo. "Dasein und Sosein." Studies in Philosophy East-West ll, no. 77 (September 2015): 465–84. http://dx.doi.org/10.15841/kspew..77.201509.465.

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15

Bolling, Madelon Y. "Acceptance and Dasein." Humanistic Psychologist 23, no. 2 (1995): 213–26. http://dx.doi.org/10.1080/08873267.1995.9986825.

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16

Yoon Chae U. "Schopenhauer’s Dasein-Analysis." PHILOSOPHY·THOUGHT·CULTURE ll, no. 26 (January 2018): 97–131. http://dx.doi.org/10.33639/ptc.2018..26.005.

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17

Cera, Agostino. "Mitmensch contra Dasein." Deutsche Zeitschrift für Philosophie 66, no. 4 (September 25, 2018): 488–506. http://dx.doi.org/10.1515/dzph-2018-0036.

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Abstract This paper presents and discusses Karl Löwith’s anthropological critique of existential analytic that is formulated in his Habilitation thesis (Das Individuum in der Rolle des Mitmenschen, 1928), where he develops an anthropological counter-paradigm, i. e. Mitanthropologie, in opposition to Heidegger’s fundamental ontology. Given the extent and the complexity of such a subject, I will limit the present inquiry to two specific topics: the Miteinandersein (Being-with-one-another) and above all the Sein zum Tode (Being-towards-death). In practice, I will first explain the basic features of Mitanthropologie together with the crucial critique that it levels at Being and Time. I will follow by outlining the importance of the Todesfrage (the question of death) within the existential analytic by means of a comparison between Heidegger’s Being-towards-death and Kierkegaard’s Sickness unto death (Krankheit zum Tode). Finally, I will expound Löwith’s objection to Being-towards-death, which is expressed in the alternative formula Freiheit zum Tode (Freedom-towards-death).

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18

Allred, Ammon. "Desert Island Dasein." Heidegger Circle Proceedings 52 (2018): 150–51. http://dx.doi.org/10.5840/heideggercircle20185225.

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19

Cocaro Ribeiro, João Francisco. "DASEIN UND SORGE." Revista Ilustração 2, no. 1 (January 29, 2021): 29–36. http://dx.doi.org/10.46550/ilustracao.v2i1.36.

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O objetivo deste artigo é pensar o cenário pandêmico atual a partir dos conceitos fundamentais da filosofia de Heidegger. A angústia, bem como o medo são tonalidades afetivas que acontecem no fundo do ser-aí humano. A filosofia acontece sempre e a cada vez em uma tonalidade afetiva. Para tanto, carece-se do martelo da compreensão. Para a compreensão de conceitos metafísicos todo o leitor deve ser tomado pelo que eles (os conceitos) realmente compreendem. Todo e qualquer “ser tomado por” advém de tonalidades afetivas. O que este artigo procura demonstrar é a importância das tonalidades afetivas afloradas na pandemia de COVID-19. As perguntas que norteiam este estudo são: o que é angústia? O que é, afinal, o medo? Como se dá o cuidado do ser-aí? Talvez, ao final, reflexões e faíscas esperançosas possam ser alcançadas.

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20

Ortega, Mariana. "Dasein Comes after the Episternic Subject, But Who Is Dasein?" International Philosophical Quarterly 40, no. 1 (2000): 51–67. http://dx.doi.org/10.5840/ipq200040156.

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21

Prole, Dragan. "Heidegger’sche existenzialen der geschichtlichkeit: ürschprunglichkeit oder konstruktion?" Filozofija i drustvo 18, no. 1 (2007): 49–86. http://dx.doi.org/10.2298/fid0732049p.

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(nemacki) Von Heideggers Standpunkt aus wirkte der Mechanismus der Idee von der einheitlichen Geschichte der Menschheit trotz der proklamierten emanzipatorischen Absichten als Bef?rw?rter in der Nivelierung des eigentlichen Daseins, und damit diente er eher seiner Versklavung als seiner Befreiung. Heideggers Abhandlung ?ber die Geschichtlichkeit beruht auf der Ablehnung des Begriffs der Geschichte, beziehungsweise Hegels Begriffs der Weltgeschichte. Die Rechtfertigung dieser Korrektur wurde in unverzichtbarer Opposition zwischen der Erkentnnis der Geschichte und der Befragung des geschichtlichen Seins gefunden, wessen eigene Struktur in der egsistentiell-zeitlichen M?glichkeit des Geschehens liegt. In der Behauptung, dass das urspr?ngliche Verst?ndnis keine allgemeine Kentnnis f?r alle darbieten kann, ?ffnet sich die ganze Problematik der Heideggers Position. Sie beruht n?hmlich auf der These, dass die Welt der ?ffentlichkeit keine Rationalit?t bietet und das Dasein im Bezug auf die ?ffentlichkeit hat nichts, worauf es sich st?tzen k?nnte.

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22

Vavilov, Anton V. "Dasein – (un)human in Human?" History of Philosophy 25, no. 1 (2020): 62–72. http://dx.doi.org/10.21146/2074-5869-2020-25-1-62-72.

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23

Hatab, Lawrence J. "Dasein, The Early Years." International Philosophical Quarterly 54, no. 4 (2014): 379–91. http://dx.doi.org/10.5840/ipq201410619.

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24

Rebello, Manel, and Lydie Grandet. "D�sir�: Dasein lacanien." Champ lacanien N�15, no. 1 (2014): 31. http://dx.doi.org/10.3917/chla.015.0031.

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25

Kraatz, Karl. "John Haugeland: Dasein Disclosed." Zeitschrift für philosophische Literatur 2, no. 4 (October 16, 2014): 60–68. http://dx.doi.org/10.21827/zfphl.2.4.35346.

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26

Pedersen, Hans. "John Haugeland, Dasein Disclosed." Gatherings: The Heidegger Circle Annual 4 (2014): 86–95. http://dx.doi.org/10.5840/gatherings201445.

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27

John Lyne. "Intelligent Dasein." Rhetoric & Public Affairs 1, no. 4 (1998): 579–85. http://dx.doi.org/10.1353/rap.2010.0122.

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28

Pokorný, Martin. "Dasein a jeho možnosti." REFLEXE 2017, no. 52 (February 26, 2018): 161–64. http://dx.doi.org/10.14712/25337637.2017.22.

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29

김석완. "Heidegger's Education of Dasein." Korean Journal of Philosophy of Education 34, no. 1 (March 2012): 45–70. http://dx.doi.org/10.15754/jkpe.2012.34.1.003.

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30

Keukens, Rob. "Prof. dr. Theo Dassen." TVZ - Verpleegkunde in praktijk en wetenschap 130, no. 1 (February 2020): 8. http://dx.doi.org/10.1007/s41184-020-0260-5.

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31

MacDonald, Andrew. "Can Dasein Be Indifferent?" Heidegger Circle Proceedings 51 (2017): 112–25. http://dx.doi.org/10.5840/heideggercircle2017519.

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Heidegger’s ontology consists of three general categories of beings: present-at-hand, ready-to-hand, and Dasein. Beings in the latter category, namely human beings, are said to exist in either one of two modes; either authentically or inauthentically. In recent years, however, it has been suggested we distinguish a third mode. This third mode, ‘indifference’ as it has come to be known, is motivated by the need to mitigate the tendentious relationship between the two functions of inauthenticity. Inauthenticity serves in a positive capacity as the source of a shared context of significance, while also functioning in the more negative role as the fundamental barrier to authenticity. Introducing this third mode of indifference allows us to split the difference, as it were, between these two seemingly incompatible functions of inauthenticity. This paper argues for a different approach. I want to suggest these two roles of inauthenticity can be made sense of using Heidegger’s distinction between genuine and non-genuine ways of disclosure. This would allow Heidegger to maintain the integrity of inauthenticity without giving up on the formal value-neutral status of this ontological distinction.

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32

Hayes, Josh. "The Desire of Dasein." Heidegger Circle Proceedings 40 (2006): 103–9. http://dx.doi.org/10.5840/heideggercircle2006409.

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This paper examines the significance of Aristotelian desire (orexis) for the onto-genesis of Dasein as care (Sorge). In an early Marburg lecture course devoted to Aristotle, Grundbegriffe der aristotelischen Philosophie, Heidegger claims that Dasein is determined by two fundamental possibilities of movement; flight (phug!) and pursuit (airesis). Both possibilities reflect Aristotle’s exposition of orexis in De Anima and become appropriated by Heidegger to orient the primordial relation of Dasein to its thrown facticity. As the origin of movement in living beings, orexis sufficiently problematizes the ontological caesura separating Dasein from animality.

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33

Jena, Yeremias. "Martin Heidegger mengenai Mengada secara Otentik dan Relevansinya bagi Pelayanan Kesehatan." MELINTAS 31, no. 2 (November 23, 2015): 107. http://dx.doi.org/10.26593/mel.v31i2.1621.107-129.

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<p>Human existence is perceived by Martin Heidegger as Dasein, that being-in-the-world. The modes of existence of Dasein in the world are Being-with-the-other (<em>Mitsein</em>), Being-alongside-things (<em>Sein-bei</em>), and Being-one’s-self (<em>Selbstein</em>). For Heidegger, the ideal mode of existence of Dasein is Being-one’s-self (<em>Selbstein</em>). Only through this mode of being that Dasein forms its distinctiveness from other entities which are just being-within-the-world. As to the convenience of enjoying the objects of the world, idle talk or gossipping can cause Dasein to forget its authentic being. After describing the thoughts of Heidegger on the fall of Dasein into being unauthentic, this paper highlights the ontological awareness of the existence of Dasein towards death as an authentic mode of existence. At the end of this writing, I propose narration as a ‘tool’ to be used by health care providers in assisting the patient to affirm and accept illness experience as their modes of being.</p>

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34

Periñán, Juan José Garrido. "Caminos y esbozos para una apertura fenomenológica del horizonte mismidad desde la constitución del mundo en ser y tiempo de Heidegger." Trans/Form/Ação 43, spe (2020): 269–94. http://dx.doi.org/10.1590/0101-3173.2020.v43esp.20.p269.

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Resumen El objetivo principal del artículo es terminar quién es el Dasein desde el aparecer del mundo en la obra de Martin Heidegger Ser y tiempo (§§ 14-18). Para ello, se plantea la posibilidad de aprehensión del horizonte del sí mismo del Dasein, en contra de los propios análisis heideggerianos sobre el uno (§§ 25-27), y, también, se muestra de qué manera la mismidad del Dasein se presupone ya en el modo de aparición del mundo-entorno a través del existenciario significatividad. La conclusión del artículo intentará descubrir los posibles rendimientos fenomenológicos de la apertura del horizonte del sí-mismo del Dasein.

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35

Russon, John. "The Self as Resolution: Heidegger, Derrida and the Intimacy of the Question of the Meaning of Being." Research in Phenomenology 38, no. 1 (2008): 90–110. http://dx.doi.org/10.1163/156916408x262820.

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AbstractBecause Dasein, as conceived by Heidegger, is inherently temporal, the "who" of Dasein can never be defined simply in terms of a (self-)present identity but must have the character of what Derrida calls "différance." Dasein 's authenticity, then, must be an embracing of this, its character as différance. This means that the "self" is "neither a substance nor a subject" but a resolution. The anticipatory resoluteness of authenticity, however, is a unique kind of resolve: it is the resolve to be open to transformation. For that reason, Dasein's proper self-appropriation—authenticity—is found precisely in its inherent inappropriability. Because Dasein is always being-in-the-world, the openness of its own "who" is equally an openness of being's "what." Dasein 's authenticity is nothing other than the enactment of the question of the meaning of being.

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36

Watson, Stephen, and Christopher Fynsk. "On the Errancy of Dasein." Diacritics 19, no. 3/4 (1989): 49. http://dx.doi.org/10.2307/465388.

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37

Williams, Patricia. "Über das Dasein als Besitzgegenstand." Die Philosophin 14, no. 27 (2003): 22–41. http://dx.doi.org/10.5840/philosophin200314276.

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38

Romano, Claude. "De la surprise du Dasein." Alter, no. 24 (December 1, 2016): 47–68. http://dx.doi.org/10.4000/alter.421.

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39

Rosyadi, Salim. "Dialektika Dasein Dan Semesta Bahasa." Aqlania 10, no. 2 (November 28, 2019): 97. http://dx.doi.org/10.32678/aqlania.v10i2.2300.

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Hermeneutika Fenomenologi hadir sebagai uapaya kritik atas hermeneutika yang metodis yang menjadikan realitas dipahami dengan kekakuan dan bersifat hitam-putih. Percangkokan Hermeneutika dengan Fenomenologi itu dimulai ketika Hedegger membawa dirinya langsung kepada sebuah tataran ontologi mengenai jumlah tertentu untuk memulihkan pemahaman, yang tidak lagi menjadi model pengetahuan, melainkan lebih sebagai model ada. Dalam pemahaman Heidegger lingkaran hermeneutika fenomenologi itu ketika terjadinya dialog anatara dasein dengan dunia kebahasaan, yang mana asal mula tempat segala bentuk pikiran lainnya dapat muncul melalui kesatuan yang saling memuat secara timbal balik dari manusia (sebagai pengguna bahasa) dengan dunia. Suatu lingkaran Hermeneutika. Sehingga bagi Heidegger bahasa mengacu kepada pikiran kemudian dasein, di mana keduanya erat berdialektika.

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40

Brandom, Robert. "Dasein, the Being that Thematizes." Epoché 5, no. 1 (1997): 1–38. http://dx.doi.org/10.5840/epoche199751/24.

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41

Josselin, Fran�oise. "Le Dasein de l�analyste." Champ lacanien N�21, no. 1 (2018): 41. http://dx.doi.org/10.3917/chla.021.0041.

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42

Von Herrmann, Friedrich-Wilhelm. "Being and Time and Dasein." Enrahonar. Quaderns de filosofia 34 (January 7, 2002): 47. http://dx.doi.org/10.5565/rev/enrahonar.387.

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43

Пархоменко, Елена Владимировна. "Падение Dasein в «доме бытия»." Общество: философия, история, культура, no. 9 (September 15, 2017): 39–42. http://dx.doi.org/10.24158/fik.2017.9.8.

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44

Vezin, François. "Traduire Heidegger : le mot Dasein." Le Débat 40, no. 3 (1986): 185. http://dx.doi.org/10.3917/deba.040.0185.

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45

Miller, Michael R. "A Joyful Path to Dasein?" New Blackfriars 86, no. 1004 (July 2005): 379–88. http://dx.doi.org/10.1111/j.0028-4289.2005.00093.x.

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46

Thiesen, Wilfred. "The Letters of John Dastin." Ambix 55, no. 2 (July 2008): 153–68. http://dx.doi.org/10.1179/174582308x255389.

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47

Martin Varisco, Daniel. "Virtual Dasein: Ethnography in Cyberspace." CyberOrient 2, no. 1 (January 2007): 26–45. http://dx.doi.org/10.1002/j.cyo2.20100201.0002.

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48

Reynolds, Christiaan. "Dasein between Performance and Method." Heidegger Circle Proceedings 49 (2015): 144–57. http://dx.doi.org/10.5840/heideggercircle20154914.

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49

Byle, Nik. "Heidegger’s Dasein and Luther’s Christian." Heidegger Circle Proceedings 47 (2013): 50–65. http://dx.doi.org/10.5840/heideggercircle2013473.

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50

Anderson, Travis Tenney. "The Forgotten Mystery of Dasein." Heidegger Circle Proceedings 28 (1994): 35–50. http://dx.doi.org/10.5840/heideggercircle1994284.

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