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Artículos de revistas sobre el tema "Western canon"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 6 de febrero de 2022

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1

Schenk, Leslie. "The Western Canon". World Literature Today 70, n.º 2 (1996): 325. http://dx.doi.org/10.2307/40152051.

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Harrison, Robert Pogue. "The Western Canon". New Vico Studies 13 (1995): 91–96. http://dx.doi.org/10.5840/newvico19951312.

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3

Hendrix, Brian. "Tchaikovsky Versus the Western Canon". Philosophy and Literature 24, n.º 2 (2000): 467–76. http://dx.doi.org/10.1353/phl.2000.0039.

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4

French, R. W. "Bloom, Harold. The Western Canon [review]". Walt Whitman Quarterly Review 12, n.º 2 (1 de octubre de 1994): 117–20. http://dx.doi.org/10.13008/2153-3695.1442.

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Cristaudo, Wayne. "The Wisdom of the Western Canon". European Legacy 22, n.º 4 (20 de febrero de 2017): 480–85. http://dx.doi.org/10.1080/10848770.2017.1291884.

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6

Cheng, Zhangcan. "Transforming Oriental classics into Western canon". Frontiers of Literary Studies in China 3, n.º 3 (5 de agosto de 2009): 365–80. http://dx.doi.org/10.1007/s11702-009-0015-8.

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7

Parel, Anthony J. "Gandhi and the Emergence of the Modern Indian Political Canon". Review of Politics 70, n.º 1 (2008): 40–63. http://dx.doi.org/10.1017/s0034670508000041.

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AbstractThis article explores Mahatma Gandhi's contributions towards the evolution of the modern Indian political canon. Beginning with the Arthasastra, classical India had a political canon of its own. It flourished for over a millennium, but it suffered near extinction with the introduction in the nineteenth century of the Western political canon by the colonial state. Gandhi in the twentieth century intervened and challenged the dominance of the Western canon. He updated the old canon by deleting what was obsolete in it, preserving what was viable, and adding to it what was new and modern.
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8

Ben-Porat, Ziva. "The Western canon in Hebrew digital media". Neohelicon 36, n.º 2 (29 de septiembre de 2009): 503–13. http://dx.doi.org/10.1007/s11059-009-0019-z.

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9

Campbell, James. "The Use of the Term ‘Pastoral’ in the 1983 Code of Canon Law with Reference to the 1917 Code". Ecclesiastical Law Journal 20, n.º 2 (mayo de 2018): 173–84. http://dx.doi.org/10.1017/s0956618x18000054.

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This article compares the use of the term ‘pastoral’ in the canon law of the Western Latin Church as it occurred in the 1917 Pio-Benedictine Code of Canon Law and then in the revised Code of 1983. This is because the revised Code increased the use of the term ‘pastoral’ and I wish to see if its meaning had changed and, if so, in what way. Hence, the article considers how ‘pastoral’ occurred in the 1917 Code and then in the equivalent canons in the 1983 Code. There follows comparison with the earlier canons, which were sources for the 1983 canons to see if the term has changed in meaning and, if so, what that change is. I am interested to track the use of ‘pastoral’ because it has become ubiquitous in the churches and in society and has different meanings and expectations associated with it. As far as canon law and ecclesiastical law generally are concerned, it is interesting to consider how the term is used and this article is a contribution to an understanding of ‘pastoral’ in the law of the Roman Catholic Church.
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10

Green, Clarence. "Introducing the Corpus of the Canon of Western Literature: A corpus for culturomics and stylistics". Language and Literature: International Journal of Stylistics 26, n.º 4 (noviembre de 2017): 282–99. http://dx.doi.org/10.1177/0963947017718996.

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This paper introduces the Corpus of the Canon of Western Literature (Version 1.0), accompanied by a demonstration of its potential uses. The canon of western literature has been an important construct in the study of literature, long standing and long contested. It has been argued to represent many of the greatest works produced in the history of western literature. This corpus operationalizes the western canon based on Harold Bloom’s The Western Canon: The Books and School of the Ages (1994). The paper describes the development of the corpus, its organization and source material. Corpus procedures are applied to the corpus, such as word frequency analysis, lemmatization and keyness, to demonstrate its potential uses in culturomics and corpus stylistics, two interdisciplinary fields between the traditional and digital humanities, and the linguistic and literary approaches to literature. Culturomics is the study of culture and social psychology via the investigation of corpora of literature as cultural artefacts, while corpus stylistics is the application of corpus linguistics to traditional literary scholarship. The corpus introduced in this paper is open source and freely available.
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11

Gerkens, Jean-François. "Justinian’s Digest 9.2.51 in the Western Legal Canon". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung 138, n.º 1 (1 de junio de 2021): 691–98. http://dx.doi.org/10.1515/zrgr-2021-0027.

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12

Šeina, Viktorija. "Literary canon studies: methodological guidelines". Literatūra 61, n.º 1 (20 de diciembre de 2019): 11–24. http://dx.doi.org/10.15388/litera.2019.1.1.

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The article presents for the Lithuanian audience an interdisciplinary approach of literary canon studies that integrates diverse methods of various disciplines (sociology of literature and culture, literary and cultural history, teaching of literature, text reception and aesthetic response history, memory and media research and bibliography studies). The most intense development of literary canon studies can be observed in Western Europe and the United States in the last decade of the 20th century. This was due to the fact that the scholars engaged in the field of postcolonialism, gender studies and neo-Marxism gave it a strong impulse by initiating a debate about insufficient representation of some social groups (women, racial or ethnic minorities and people from lower social strata) in high school curricula in the USA. The debate was expanded into theoretical polemics of whether the canon is formed by means of objective aesthetic criteria or, on the contrary, canon depends on the social contract. Methodologically, investigations of literary canon that are genetically related to the tradition of sociology of culture seem to be the most productive, while this perspective provides an apparatus for a detailed investigation of relations between specific interests of literary field and wider national, social or group interests.The framework of this article is based on the studies of John Guillory, Renate von Heydebrand and Simone Winko. Their essential starting point is the understanding of the canon as a sociocultural process in which the political elite selects a corpus of significant texts in accordance with tradition and formulates practices that ensure the transmission of those texts for future generations. Therefore, canon formation turns to be a strategy based on complex relations of evaluation, cognition and actions that aims to conserve this selected knowledge and transmit it to future generations. The structure of the canon is directly related to the notion of literature and literariness; a society (or its group) defines its canon by considering what they recognize as valuable.Unlike religious canons, which can only be constructed by theologians, there are a lot of canonizing institutions (schools, universities, literary criticism, theatre repertoire, book market, libraries, etc.) involved in the formation of literary canons. They do not create any well-balanced system of the canon but rather conduct diverse practices of canonization. We can distinguish a micro and macro level in the process of canon formation. The micro level contains a lot of separate actions of canonization that propel the canonization process which enables the canon formation at macro level. Origin, stabilization and transformation of literary canon are multidimensional processes, thus it is essential not to lose sight of the interaction of separate dimensions.
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13

Bullock, Katherine H. "Re-Telling the History of Political Thought". American Journal of Islam and Society 19, n.º 1 (1 de enero de 2002): 29–49. http://dx.doi.org/10.35632/ajis.v19i1.1974.

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This paper explores the construction of the canon of political theory. I argue that the interpretation of the canon that defines ancient pagan Greeks as the founders of western political thought, includes medieval Christian thinkers, and yet defines out Muslim and Jewish philosophers is based upon western eth­nocentric secular assumptions about the proper role of reason, experience and revelation in philosophical thinking.
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14

Zhang, Longxi. "Canon and World Literature". Journal of World Literature 1, n.º 1 (2016): 119–27. http://dx.doi.org/10.1163/24056480-00101012.

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Canon or the classic refers to the best and most representative works in a literary or cultural tradition, and the rise of world literature now provides an opportunity for scholars of different literary traditions, particularly non-Western and the less well-known and insufficiently studied “minor” traditions, to introduce and present the canonical works they know best to form a canon of world literatures. World literature is not just all the works that happen to circulate beyond their culture of origin, but the collective body of the best canonical works from various literary traditions that circulate to constitute what we call world literature.
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15

Friedman, Marilyn. "Multicultural Education and Feminist Ethics". Hypatia 10, n.º 2 (1995): 56–68. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01369.x.

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Feminist ethics supports the contemporary educational trend toward increased multiculturalism and a diminished emphasis on the Western canon. First, I outline a feminist ethical justification for this development. Second, I argue that Western canon studies should not be altogether abandoned in a multicultural curriculum. Third, I suggest that multicultural education should help combat oppression in addition to simply promoting awareness of diversity. Fourth, I caution against an arrogant moralism in the teaching of multiculturalism.
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16

Singley, Carol J., A. Carl Bredahl y Esther Lanigan Stineman. "New Ground: Western American Narrative and the Literary Canon." American Literature 63, n.º 2 (junio de 1991): 367. http://dx.doi.org/10.2307/2927199.

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17

Bonfield, Lloyd. "Canon law and family law in medieval Western Christendom". Continuity and Change 6, n.º 3 (diciembre de 1991): 361–74. http://dx.doi.org/10.1017/s0268416000004100.

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Cet article examine la corrélation entre le droit canon tel qu'il a été observé par le Prof. Jack Goody dans son livre, The development of the family and marriage in Europe. Goody y argumente avec vigueur que l'église catholique essayait de maintenir sa richesse et son autorité par le contrêle du domaine familial. A son avis, l'église le réalisait en contrôlant la loi sur le mariage, et de ce fait, les systèmes d'héritage. L'église catholique s'opposait particulièrement, d'après Goody, contre une des stratégies de l'héritage, è savoir l'adoption. L'adoption avait été fort utile pour les romains mais elle disparut en Europe Occidentale après l'abandon du droit romain. Cet article tente d'établir une distinction entre la loi du mariage et celle de l'héritage et avance que, si l'adoption officielle et légate n'a peut-être pas existé dans la chrétienté médiévale, d'autres stratégies d'héritage, appliquées en raison de la liberté de disposition permettaient aux families sans enfants de choisir des héritiers.
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18

ZASLAW, NEAL. "THE NON-CANONIC STATUS OF MOZART’S CANONS". Eighteenth Century Music 3, n.º 1 (marzo de 2006): 109–23. http://dx.doi.org/10.1017/s1478570606000510.

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Mozart's canons are rather inadequately represented in the Köchel catalogue and the Neue Mozart Ausgabe. The same may be said about other music for his immediate circle of friends, colleagues and patrons, as well as his dance music and his contributions to pasticcios. Neglect of these ‘minor’ genres perhaps arises at least in part from anachronistic paradigms, for instance ‘masterpieces for posterity’. And the canons suffer additionally from the peculiar nature of their sources and transmission, from uncertainty about the position of canons in the ‘canon’ of Western art music and probably also from embarrassment over some of Mozart’s texts. Mozart’s canons have been studied not only less often than his operatic, church, chamber and orchestral music, but also less well.
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19

Pennington, Bob. "The Cardijn Canon". Praxis: An Interdisciplinary Journal of Faith and Justice 1, n.º 2 (2018): 85–103. http://dx.doi.org/10.5840/praxis20181211.

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The author situates the question of praxis in theological methodology and Catholic Social Teaching in relation to teaching ethics courses in Catholic higher education. The author uses a genealogical strategy to show that Cardinal Joseph Cardijn’s See-Judge-Act methodology of theological praxis has become canonical in Catholic Social Teaching. The author shows that advocates of Cardijn’s methodology include Pope Pius XI, Pope Pius XII, Saint Pope John XXIII, Pope Paul VI, and Pope Francis. In addition, the author shows that Cardijn’s methodology is used by the committee that drafts Schema XIII, the Conciliar document that becomes Gaudium et Spes. Besides its use in a Western European Catholic Context the author explains that Cardijn’s methodology of theological praxis is appropriated at the Consejo Episcopal Latinoamericano in Medellin, Colombia (1968); Puebla, Mexico (1979); and Aparecida, Brazil (2007). The author also explains how Cardijn’s methodology of theological praxis is integrated in ethics courses in order to develop students’ ability to discern whether a current business, healthcare, or environmental practice is a sign of the kingdom of God or the anti-kingdom. For the author, Cardijn’s methodology of theological praxis leads students to new insight about realities they are unaware and introduces them to the countercultural wisdom of the Catholic intellectual tradition, as well as the importance of moving beyond critical theological reflection and into the realm of social action.
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20

Momo, Bertrand, Gordon Donald Hoople, Diana Chen, Joel Alejandro Mejia y Susan M. Lord. "Broadening the Engineering Canon". Murmurations: Emergence, Equity and Education 2, n.º 1 (23 de octubre de 2020): 6. http://dx.doi.org/10.31946/meee.v2i1.32.

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Within engineering, Western, White, colonial knowledge has historically been privileged over other ways of knowing. Few engineering educators recognize the impact of ethnocentricity and masculinity of the engineering curriculum on our students. In this paper we argue for a new approach, one which seeks to create an engineering curriculum that recognizes the great diversity of cultural practices that exist in the world. We begin by reviewing key ideas from three pedagogies not typically incorporated in engineering education: Culturally Relevant/Responsive Pedagogy, Culturally Sustaining Pedagogy, and Indigenous Pedagogy. We then present our attempts to develop an engineering curricula informed by these practices. We describe interventions we have tried at two levels: modules within traditional engineering sciences and entirely new courses. We aim to convince readers that these pedagogies may be a key tool in changing the dominant discourse of engineering education, improving the experience for those students already here, and making it more welcoming to those who are not.
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21

Belcher, Kimberly Hope. "Consecration and Sacrifice in Ambrose and the Roman Canon". Studia Liturgica 49, n.º 2 (septiembre de 2019): 154–74. http://dx.doi.org/10.1177/0039320719865639.

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Ambrose’s interpretation of his eucharistic prayer played a foundational role in the developing theology of consecration in the West. Medieval commentators conflated Ambrose’s prayer and ritual context with the later Roman Canon and the mass. By reconsidering the relationship between the eucharistic portions of De sacramentiis and De mysteriis and the structural differences between Ambrose’s prayer and the earliest sacramentary versions of the Roman Canon, one can base a Western theology of the “sacrifice of praise and thanksgiving” on the Western eucharistic prayer family’s chiastic references to offering and acceptance. Ambrose’s witness overcomes ecumenical impasses on sacrifice, because the indigenous Western European theology of the Eucharistic Prayer includes the local community’s participation in Christ’s cosmic and ecclesial thanksgiving to God the Father; by this participation they bind themselves to do God’s work; what is sacrificed is the greed by which they formerly sought their own interests. To constrain Roman Catholic theologies of the Roman Canon with this theology is also to respect Luther’s testamentary theology of eucharistic liturgy and show a way for ecumenical convergence.
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22

Burke, John J. y Harold Bloom. "The Western Canon: The Books and School of the Ages". South Atlantic Review 61, n.º 1 (1996): 129. http://dx.doi.org/10.2307/3200773.

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23

Citron, Marcia J. "Women and the Western Art Canon: Where Are We Now?" Notes 64, n.º 2 (2007): 209–15. http://dx.doi.org/10.1353/not.2007.0167.

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McVeigh, Daniel M. "The Western Canon: Bloom, Dante, and the Limits of Agon". Christianity & Literature 44, n.º 2 (marzo de 1995): 181–94. http://dx.doi.org/10.1177/014833319504400207.

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25

Johnson, Jeff. "Literature, political correctness and cultural equity". English Today 8, n.º 2 (abril de 1992): 44–47. http://dx.doi.org/10.1017/s0266078400006350.

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Butenina, Evgeniya M. "Russian Classics in the USA Transcultural Canon". Polylinguality and Transcultural Practices 18, n.º 2 (15 de diciembre de 2021): 165–75. http://dx.doi.org/10.22363/2618-897x-2021-18-2-165-175.

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The issue of the canon (the most studied and taught classics) is one of the most important in the world literature system. The paper briefly outlines the formation of the USA literary canon since the middle of the 19th century and details the formation of the Russian segment in the transcultural canon since the late 20th century. In the history of the USA canon formation, the institutional or sociological model (Jonathan Culler, Stanley Fish, Paul Lauter), which argues that social institutions respond to ideological demands, and the aesthetic model embodied by Harold Blooms Shakespeare-centered Western Canon stand out. An up-to-date approach to the canon assumes taking both models into account, as well as the perception of the canon as cultural memory. Anthologies are most important sources of documenting the canon. For the 20th century American literature researchers distinguish three phases formed by the leading literary trends: historiographic (1919-1946), new critical (1947-1967) and multicultural (1967- present). Based on the analysis of Norton and Longman anthologies, as well as a popular textbook The Bedford Introduction to Literature since the late 20th century to the present, the paper highlights the Russian core in the USA transcultural canon, which became the source of creative reinterpretation in contemporary literature. The present research is to be continued through the study of the Russian literature canon in specialized editions to outline a comprehensive history of the Russian-American cultural transfer.
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27

Wagner, Rudolf G. y John B. Henderson. "Scripture, Canon, and Commentary. A Comparison of Confucian and Western Exegesis". Numen 40, n.º 1 (enero de 1993): 99. http://dx.doi.org/10.2307/3270403.

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Hickey, Andrew y Jon Austin. "Knowledges and Knowing: Indigenous and Alternative Knowledges and the Western Canon". International Journal of Science in Society 2, n.º 2 (2011): 83–88. http://dx.doi.org/10.18848/1836-6236/cgp/v02i02/51219.

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29

Honey, David B. y John B. Henderson. "Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis". Journal of the American Oriental Society 113, n.º 1 (enero de 1993): 102. http://dx.doi.org/10.2307/604202.

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30

Longxi, Zhang y John B. Henderson. "Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis". Comparative Literature 46, n.º 4 (1994): 396. http://dx.doi.org/10.2307/1771381.

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31

Maier, Kodi. "Camping Outside the Magic Kingdom’s Gates: The Power of Femslash in the Disney Fandom". Networking Knowledge: Journal of the MeCCSA Postgraduate Network 10, n.º 3 (17 de octubre de 2017): 27–43. http://dx.doi.org/10.31165/nk.2017.103.514.

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Walt Disney Studios has long been considered the curator and creator of the American fairy tale canon, establishing the tacit narratives that reflect the United States’ unique set of values, which are then disseminated throughout the Western world. As such, the fairy tales, myths, and legends the studio chooses to animate have enormous influence in arbitrating who does and does not belong in Western society. Because Disney’s canon representation of queer women in these narratives has been non-existent, many queer female fans feel they are othered, obscured, and erased in real life. Not content to simply wait for such recognition, these Disney fans have rallied together to create their own positive representation, lovingly cutting and stitching characters from Disney’s animated texts to create femslash narratives that satisfy their desire to see themselves reflected in the films they love. In other words, in a society that rejects and discriminates against queer female relationships, Disney femslash fans poach Disney’s animated canon in order to create a space that validates their queer identities.
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32

Heck, Dorota. "Witkacy w perspektywie postkolonialnej". Góry, Literatura, Kultura 10 (25 de mayo de 2017): 197–208. http://dx.doi.org/10.19195/2084-4107.10.17.

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Witkacy from the postcolonial perspectivePostcolonial studies implies negation of western canon, hegemony of the white man and his Europe. Several plays and one novel written by Stanisław Ignacy Witkiewicz Witkacy are full of exotic colonial literary motives. Postcolonial studies seems to fulfill his catastrophism as the end of western cultural heritage.
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33

Guillory, John. "The Period of Literature". PMLA/Publications of the Modern Language Association of America 115, n.º 7 (diciembre de 2000): 1972–74. http://dx.doi.org/10.2307/463619.

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On the occasion of the millennium it seems appropriate to reflect yet once more on the subject of the canon, if only to set the canon debate of the 1980s in relation to the longue durée of Western writing. There is a lesson in the fact that the turn of the millennium evoked a pervasive sense of anticlimax. History follows another and more elusive rhythm than the cycles of the calendar or the expectations of short-lived human beings. In retrospect, the debates of the 1980s greatly overestimated the stakes and possible consequences of “opening the canon,” not because there were no stakes or consequences, but because the concept of the canon belonged to the order of a mythical time, the order of millennial expectations. If it was never true that the canon was irrevocably closed to the revision and reordering of its supposed monuments, this is not to say that the tendency of verbal artifacts to solidify into monuments does not need to be resisted and that the struggle to prevent the schools from becoming the agents of this monumentalization must sometimes take the form of mythical antagonism.
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34

Kurasawa, Fuyuki. "Jews, Western sociology’s intimate others". Journal of Classical Sociology 20, n.º 2 (2 de diciembre de 2019): 140–47. http://dx.doi.org/10.1177/1468795x19886700.

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This article argues that Goldberg’s Modernity and the Jews in Western Social Thought fills an important gap: Jews are not only ‘good to think’ (Lévi-Strauss) but also essential for Western social theorists to critically interpret modernity and ambivalence towards it. In the article’s first part, devoted to the book’s epistemological and methodological underpinnings, I raise the following points: the book’s disciplinary focus prevents it from engaging more fully with broader intellectual and sociocultural currents, its national- cum-thematic structure precludes the exploration of transnational comparisons and nationally exogenous factors, the neglect of Jewish exile and cosmopolitan identity in the face of antisemitism and lack of clarity as to whether the book conforms to a realist epistemology or a symbolic one. In the article’s second part, I raise points about Goldberg’s rereading of the sociological canon, notably regarding Durkheim, Simmel and Weber.
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35

Ferme, B. E. "William Lyndwood and the Provinciale: Canon Law in an Undivided Western Church". Ecclesiastical Law Journal 4, n.º 20 (enero de 1997): 615–28. http://dx.doi.org/10.1017/s0956618x00002751.

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Anyone coming across the fourteenth-century church of St Cornelius in Lyndewode, now Linwood, a short distance from the Lincolnshire town of Market Rasen, is struck by its stark isolation—it virtually stands alone in fields. Anyone entering the church will most likely be struck by two interesting objects which have some bearing on this lecture. The first, at the west end of the north aisle, are two fine excellently preserved brasses, both of wool men. They had clearly prospered in the economic development of Lincolnshire in the later middle ages. One of these brasses is of John Lyndwood, who died in 1419, with his wife, four sons and three daughters under smaller canopies. The other represents another John Lyndwood, the son of the former, who died in 1421.
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36

Schefold, Reimar. "Stylistic canon, imitation and faking: Authenticity in Mentawai art in Western Indonesia". Anthropology Today 18, n.º 2 (abril de 2002): 10–14. http://dx.doi.org/10.1111/1467-8322.00109.

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37

Kołtun, Monika. "Signed: Gombrowicz: “Pupa,” the Western Canon, and the English Translation of "Ferdydurke"". Między Oryginałem a Przekładem 24, n.º 42 (29 de diciembre de 2018): 91–111. http://dx.doi.org/10.12797/moap.24.2018.42.06.

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The present paper aims at demonstrating how the initial norms adopted by translators, affecting their operational norms, impact the hermeneutic potential and process of canonization of the target text—or, in other words, how the consistency of Gombrowicz’s philosophy as it is expressed in his works in the Polish language transforms when translated into English. Opening with an overview of the canonization of translated literature and canonical authors’ “signature words,” the paper concentrates on one of landmark Gombrowicz’s terms, the word pupa, and its function in the immanent poetics of the philosopher’s work and in his global vision of the human condition. Against such a backdrop, an analysis of the consequences of the English translator’s choice concerning this term is provided, simultaneously revealing the importance of “signature words” in the process of canonization of a translated text.
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38

Heyns, Michiel. "Harold Bloom and the Green Paper: The Western Canon in South Africa". English Academy Review 13, n.º 1 (diciembre de 1996): 43–56. http://dx.doi.org/10.1080/10131759685310061.

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39

Kersey, Kristopher W. "The Afterlife of the Western Canon: Archive and Eschatology in Contemporary Japan". Art Bulletin 102, n.º 4 (1 de octubre de 2020): 121–45. http://dx.doi.org/10.1080/00043079.2020.1765639.

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40

Wydeven, Joseph J. "New Ground: Western American Narrative and the Literary Canon (review)". MFS Modern Fiction Studies 36, n.º 2 (1990): 258–59. http://dx.doi.org/10.1353/mfs.0.0344.

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41

Currey, Nancy E. "History in Contemporary Practice: Syria’s Music Canon". Middle East Studies Association Bulletin 36, n.º 1 (2002): 9–19. http://dx.doi.org/10.1017/s0026318400044023.

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A consideration of the contemporary musical soundscape in Syria provides unique insights into how Syrians of multiple classes and generations discriminate between critical points in their own past, who they perceive they are today, and how they might think about their future. This review, based on fieldwork in Syria conducted between 1997 and 2001, suggests that people in Syria can use music to negotiate the following complex issues: 1) the struggle between an identity rooted in the modern nation-state of Syria and one rooted in the more traditional concept of ‘Bilad al-Sham’ (roughly ‘the lands governed from Damascus,’ a region that included all of modern Lebanon, as well as portions of Turkey, Palestine, and Jordan); 2) the struggle between a Syrian identity and an Arab identity; and 3) the maintenance of a strongly Arab and necessarily anti-Western canon.
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42

Мельничук, М. С. "РЕЛІГІЄЗНАВЧО-ФІЛОСОФСЬКА ТРАНСКРИПЦІЯ СИМВОЛУ ТА КАНОНУ В КОНТЕКСТІ РЕЛІГІЙНОГО МИСТЕЦТВА". Humanities journal, n.º 3 (22 de diciembre de 2018): 72–77. http://dx.doi.org/10.32620/gch.2018.3.07.

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The article makes an attempt to reveal the peculiarities of influence of such components of religious art as symbol and canon, in the context of the impact on man as a whole. The researcher is interested in the process of their functioning in religious art, both from the side of religious-philosophical analysis and from the point of view of art studies.The symbol, as an integral part of religion, serving both a liturgical and ritualistic function, is the embodiment of the existential meaning of the divine world, immutable and eternal. The symbols clearly demonstrate the presence in the earthly reality of the very beginning of the transcendent, formulating the original position of the connection of the world sinful and sacred. This is their main purpose. Hence, the saturation of religious-cultural symbols with a variety of historical, social, moral-ethical, aesthetic, modern, mystical-esoteric, and other meanings syncretically link in one indissoluble sense, which is involved in the transcendental mystery of being. Hence, the exceptional generalization of religious symbols, due to its abstract nature, maintains its cultural content within the enormous time and space dimensions of epochs, supranational and transgovernmental communities in world religions. Symbolism in religious art allows us to relate the experiences of millions of people to some kind of integrality, different in their ethnic origins and cultural traditions; to act as a form-forming and system-forming factor of separate cultures and whole civilizations.The Canon as a certain law, which is a typical example for imitation, may be not only religious, but also artistic. The canons of artistic and religious origins are born as an integrity that is difficult to divide, but each of them has its own specifics. The canon is often considered only as a factor limiting the artist, but it also has the other side. Compliance with the canon allowed the artist - even a mediocre one - to reach a high level of artistic creativity. Thus, the average level of mass art production, for example, the ancient Russian icons due to the hard canon is very high. The true artist, working on nuances of artistic form, could show his personality and creative genius.The symbolic and canonical components of religious art were unable to completely determine peculiarity or uniqueness of artistic thinking. Only in certain historical frameworks they were able to organize the stability of artistic integrity at a specific content-formal level. Moreover, the canon emphasized the talent and originality of the artist who created within its framework, as in order to create a significant work of art within the framework of the canon, it is necessary to have a great creative potential, the ability to overcome existing stereotypes. Thus, for example, Andrei Rublev’s works were carried out within the limits of the Orthodox, Christian canons, but at the same time it went beyond its formal boundaries, becoming a peculiar and unique phenomenon of the Eastern Slavic culture. The same were the works of other world artists who represented religious and sacred art of the Western Church - each of their geniuses went beyond the narrow limits of theological prescriptions, which is due to the unsurpassed perfection of their artistic creativity, and as a result, the world’s artistic heritage.
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43

Goldberg, Chad Alan. "Sociological insight through the history of social thought: A dialogue about Modernity and the Jews in Western Social Thought". Journal of Classical Sociology 20, n.º 2 (15 de noviembre de 2019): 148–60. http://dx.doi.org/10.1177/1468795x19886699.

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This essay is part of a symposium on Modernity and the Jews in Western Social Thought (University of Chicago Press, 2017) and responds to comments on the book by Angel Adams Parham, Joseph Gerteis, Peter Kivisto, and Fuyuki Kurasawa. As all these commentators recognize, the history of social theory at its best involves more than conserving, inculcating, and consecrating the sociological canon or even remaking the canon through the addition of previously neglected authors. The history of social theory also allows scholars to address fundamental questions in the sociology of knowledge, the comparative investigation of different kinds of alterity, and the study of social solidarity and belonging. This essay reflects on how best to address these questions and suggests ways that new research in the history of social thought can build upon and extend existing scholarship.
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44

Lahoda, Vojtech. "Cubism Translated? The Western Canon of Modernism and Central/Eastern European Art History". Art in Translation 2, n.º 2 (junio de 2010): 223–38. http://dx.doi.org/10.2752/175613110x12706508989532.

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45

Witt, Mary Ann Frese. "The Western Canon: The Books and School of the Ages (review)". Comparatist 20, n.º 1 (1996): 179–82. http://dx.doi.org/10.1353/com.1996.0027.

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46

Müller,, Jörg. "Armsbearing and the Clergy in the History and Canon Law of Western Christianity". ARCHIV FÜR KATHOLISCHES KIRCHENRECHT 182, n.º 2 (24 de noviembre de 2013): 643–45. http://dx.doi.org/10.1163/2589045x-182-02-90000030.

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47

Whittaker, Adam. "Investigating the canon in A-Level music: Musical prescription in A-level music syllabuses (for first examination in 2018)". British Journal of Music Education 37, n.º 1 (16 de noviembre de 2018): 17–27. http://dx.doi.org/10.1017/s0265051718000256.

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AbstractThe canon forming the backbone of most conceptions of Western music has been a feature of musical culture for decades, exerting an influence upon musical study in educational settings. In English school contexts, the once perceived superiority of classical music in educational terms has been substantially revised and reconsidered, opening up school curricula to other musical traditions and styles on an increasingly equal basis. However, reforms to GCSE and A-levels (examinations taken aged 16 and 18 respectively), which have taken place from 2010 onwards, have refocused attention on canonic knowledge rather than skills-based learning. In musical terms, this has reinforced the value of ‘prescribed works’ in A-level music specifications.Thus far, little attention has been paid to the extent to which a kind of scholastic canon is maintained in the Western European Art Music section of the listening and appraising units in current A-level music specifications. Though directed in part by guidance from Ofqual (Office of Qualifications and Examinations Regulation, the regulatory body for qualifications in England), there is evidence of a broader cultural trend at work. The present article seeks to compare the historical evidence presented in Robert Legg's 2012 article with current A-level specifications. Such a comparison establishes points of change and similarity in the canon of composers selected for close study in current A-levels, raising questions about the purpose and function of such qualifications.
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48

Bosma, Ulbe. "Citizens of Empire: Some Comparative Observations on the Evolution of Creole Nationalism in Colonial Indonesia". Comparative Studies in Society and History 46, n.º 4 (octubre de 2004): 656–81. http://dx.doi.org/10.1017/s0010417504000313.

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An imaginary Berlin Wall stands between nationalist trajectories of the Western hemisphere and those of the East. While the nationalism of the West is generally associated with Enlightenment, the Eastern version is usually referred to as dormant cultural or linguistic nationalism stirred up by Western education. It is an old academic canon that gained new respectability through Benedict Anderson's Imagined Communities. But even if political realities in the postcolonial world apparently vindicated this academic canon, the same realities might trap us into writing history retrospectively. A pertinent case in point is the narrative of the emergence of the Indonesian nation in which the notion of a slumbering national identity has been central. A concomitant of that is the almost complete isolation of Indonesian historiography from important discussions in other postcolonial societies. This article proposes a heterodox perspective on the emergence of Indonesian nationalism, which is informed by literature on Senegal and Bengal. This choice is not coincidental, as these locations were the heartlands of the former French and English colonial empires.
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Manole, Veronica y Iolanda Vasile. "As traduções literárias nas relações culturais romeno-portuguesas". Translationes 5, n.º 1 (1 de enero de 2013): 27–45. http://dx.doi.org/10.2478/tran-2014-0088.

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Abstract This article outlines the importance of the role played by literary translations in the Romanian - Portuguese cultural relations. We develop our analysis based on two criteria: the historical-political context and the Western literary canon. We further focus on translations from nine writers, completing our research with views from a few of the main translators on both sides.
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50

Sharma, Arvind y Mark S. G. Dyczkowski. "The Canon of the Saivagama and the Kubjika Tantras of the Western Kaula Tradition". Philosophy East and West 40, n.º 2 (abril de 1990): 269. http://dx.doi.org/10.2307/1399240.

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