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Vico e il Linguaggio: Strumento tra il Naturale e L’Artificiale
No full textGiambattista Vico reflects on the origin of language and questions whether it is spontaneous—and therefore devoid of conceptualization—or artificial. He focuses on the language used in poetry, which cannot be attributed to great allegorical works, but rather to peoples\u27 first language, and pays particular attention to metaphors. These are not understood by the philosopher as products of artistic excess, but rather as a necessary tool used to cope with the poverty of language of early peoples, allowing them to directly convey concepts that would otherwise not be understood or impossible to express. Unlike the current field of neurolinguistics, which examines the delay in the ability of mentally ill patients to understand metaphors or the lack of figurative language possession, for Vico metaphor is instead the first linguistic function used by “childlike” peoples, who had no other effective tools for communicating with each other. The analogy between the two different reflections can be found in the fact that, for Vico too, “children” do not consciously formulate metaphors and are therefore unable to understand idiomatic language, due to the same poverty of resources identified in both children and patients by neurolinguistics.Giambattista Vico svolge una riflessione sull’origine del linguaggio e si interroga sulla sua natura spontanea- e, dunque, priva di concettualizzazioni- o artificiale. Si focalizza sul linguaggio impiegato nella lingua poetica, il quale non è da attribuire alle grandi opere allegoriche, quanto più è la prima lingua parlata dalle genti, dirigendo particolare attenzione alle metafore. Queste non sono intese dal filosofo come prodotti di un eccesso artistico, ma piuttosto come un necessario strumento impiegato per far fronte alla povertà di linguaggio dei primi popoli, che permette loro di trasmettere in modo diretto concetti che altrimenti non sarebbero compresi, o che non sarebbero possibili da esprimere. A differenza dell’attuale neurolinguistica, che studia il lento manifestarsi della capacità di comprendere le metafore o il mancato possesso del linguaggio figurato in malati mentali, per Vico questa è invece la prima funzione linguistica impiegata dai popoli “fanciulli,” i quali non possedevano altri strumenti efficaci per comunicare tra loro. L’analogia tra le due differenti riflessioni può essere individuata nel fatto che anche per Vico i “fanciulli” non formulano le metafore consapevolmente, e dunque non sono in grado di comprendere il linguaggio idiomatico, a causa della stessa povertà di risorse individuata in bambini o malati dalla neurolinguistica
Appunti per un Saba espressionista
No full textThis paper explores the early poetic works of Umberto Saba, focusing on Poesie (1911) and Coi miei occhi (1912), through a synchronic perspective that situates them within the cultural and literary milieu of early 20th-century Europe. Moving beyond the teleological view of Saba’s oeuvre as a linear progression toward psychoanalytic poetry, the study emphasizes the expressive and ideological affinities between his early work and European Expressionism. Through an analysis of Saba’s cultural influences, rhetorical strategies, and thematic concerns, the paper identifies key shared elements, such as the impact of Nietzsche and Baudelaire, as well as a shared critique of bourgeois values. At the same time, it highlights significant divergences, particularly Saba’s commitment to classical formalism and traditional poetic language. Central to this discussion are themes of existential authenticity, the concept of the "naked man," and the interplay between individuality and collectivity, which reveal both parallels and contrasts with Expressionistaesthetics. The study concludes that while Saba cannot be fully categorized as an Expressionist, his early poetry demonstrates a partial alignment with the movement’s anti-bourgeois ethos and innovative stylistic approaches.Questo articolo esplora le prime opere poetiche di Umberto Saba, concentrandosi su Poesie (1911) e Coi miei occhi (1912), attraverso una prospettiva sincronica che le colloca nel contesto culturale e letterario dell\u27Europa di inizio Novecento. Superando la visione teleologica dell\u27opera di Saba come una progressione lineare verso la poesia psicoanalitica, lo studio sottolinea le affinità espressive e ideologiche tra le sue prime opere e l\u27Espressionismo europeo. Attraverso un\u27analisi delle influenze culturali, delle strategie retoriche e delle preoccupazioni tematiche di Saba, l\u27articolo identifica elementi chiave condivisi, come l\u27impatto di Nietzsche e Baudelaire, nonché una critica condivisa dei valori borghesi. Allo stesso tempo, evidenzia significative divergenze, in particolare l\u27impegno di Saba per il formalismo classico e il linguaggio poetico tradizionale. Al centro di questa discussione vi sono i temi dell\u27autenticità esistenziale, il concetto del "uomo nudo" e l\u27interazione tra individualità e collettività, che rivelano sia parallelismi sia contrasti con l\u27estetica espressionista. Lo studio conclude che nonostante il fatto che le opere di Saba sfuggono alla categorizzazione espressionista, le sue prime poesie dimostra un\u27allineamento con l\u27etica antiborghese e l\u27approccio stilistico innovativo del movimento letterario
“What Does Protest Mean?”: A Freirean Intervention In Tamil Genocide Education.
No full textGenocide education in Canadian classrooms is often focused on theoretical concepts and legal processes that don’t account for the lived realities of students who encounter ongoing genocidal projects. In the case of the Tamil Genocide, the Ontario government passed Bill 104, or the Tamil Genocide Education Week Act, which mandated a seven-day period in May of each year to promote education around the Tamil Genocide. Despite this, students continue to face repression, silencing, and otherwise lack of meaningful resources to explore these topics. This paper examines how Tamil, Tamil-Canadian, and/or Tamil-speaking students experience repression for attempting to discuss the Tamil Genocide in their classroom and how this inhibits their ability to recognize, address, and act on the very real ways intergenerational memories of 2009 show up in their everyday lives. It will explore how critical pedagogue and scholar Paulo Freire’s critique of power and authoritarianism masked as benevolence offers a critical juncture in the study of Tamil Genocide education. Rather than be limited to the parameters of a classroom environment, this paper considers how genocide education takes place in assemblies, community halls, and even within the home. It weaves in reflections from the author as a Tamil Genocide Education facilitator with critical pedagogical theory in an attempt to think laterally with and across interlocking oppressions to conceptualize a generative space in genocide education. By engaging with the overlapping, contradictory, and contextually dense narratives of learners, Tamil Genocide educators can reject singular narrative education and imagine alternative possibilities
The Heritage Language Education and Ethnic Identity among the Second-Generation Tamil Immigrants in Canada: Impacts, Issues and Challenges
No full textThis paper investigates the effect of heritage language education on the ethnic identities of second-generation Sri Lankan Tamil immigrants in the Greater Toronto and Hamilton Area (GTHA). This was done through a study in which six second-generation Sri Lankan Tamil immigrants were interviewed on their experiences in Tamil language education and their thoughts on their identities. The results show that while second-generation Sri Lankan Tamil immigrants consider language a significant marker of identity, their language education did not profoundly impact their identity building. Several shortcomings of Tamil language classes were identified such as a lack of engaging and relevant material, and a lack of teacher support
Caste and Culture in Canadian Multiculturalism: Dismantling Perceived Homogeneity of Tamil Identity
No full textCultural disconnect for many refugees comes because of trauma from state-sanctioned violence. Refugees face cultural crises, alienating and denying them of personhood in the context of many nations’ integration processes, which are meant to alleviate cultural distress. However, efforts by refugees and immigrants to preserve their cultures in the face of Canadian multicultural integration result in a homogenization of that cultural community. Canada was the first nation to “enshrine its multiculturalism policy in legislation when Parliament passed the Canadian Multiculturalism Act” (Government of Canada, 2024). The Act includes four main objectives, which are “Recognizing and preserving the multicultural heritage of Canadians, Promoting the full and equitable participation of individuals and communities of all origins in the continuing evolution and shaping of all aspects of Canadian society, Assisting individuals and communities of all origins to eliminate barriers to their participation in Canadian society, and Assuring that all individuals receive equal treatment and equal protection under the law while respecting and valuing their diversity” (Government of Canada, 2024). This paper argues that the system of multiculturalism and integration in Canada while looking to promote “equitable participation of … communities of all origins”, fails to address the marginalization of certain groups within the homogenized communities under multiculturalism. The caste-based and cultural oppression that many members of the Eelam Tamil (ET) community face is invisible in this mode of cultural depiction. In order to most comprehensively address the treatment of caste-oppressed groups in ET communities, the gradual dismantling of caste structures and the homogenous model minority Tamil identity is necessary. This will address the roots of cultural crises among refugees within their communities and in their new homes and is necessary to ensure that the reproduction of systemic caste violence is stopped, as well as the reductionist identity that upholds such a system
Curiosity Killed the Cartesians - Descartes, the Eucharist, and the Mechanical Philosophers: Joseph Pontisso
No full textCOMPTE RENDU : Yann Sordet, Histoire du livre et de l\u27édition
No full textYann Sordet. Histoire du livre et de l’édition : production et circulation, formes et mutations, Paris : Albin Michel, 2021, 800 p., 32,00 € (broché), ISBN 9782226457677.Yann Sordet. Histoire du livre et de l’édition : production et circulation, formes et mutations, Paris : Albin Michel, 2021, 800 p., 32,00 € (broché), ISBN 9782226457677
On the Ordination of Women as Rabbis
No full textRabbi Diana Villa\u27s personal reflection on the ordination of women Rabbis
Rediscovering Regina Jonas: The First Woman Rabbi
No full text“Rediscovering Regina Jonas: The First Woman Rabbi” was originally published in The Sacred Calling: Four Decades of Women in the Rabbinate (CCAR Press, 2016) and is reprinted here by permission of the Central Conference of American Rabbis.
Order the book: http://sacredcalling.ccarpress.org