748 research outputs found
The Thing: a Phenomenology of Horror
Full text linkWhat is the human body? Both the most familiar and unfamiliar of things, the body is the centre of experience but also the site of a prehistory anterior to any experience. Alien and uncanny, this other side of the body has all too often been overlooked by phenomenology. In confronting this oversight, Dylan Trigg’s The Thing redefines phenomenology as a species of realism, which he terms unhuman phenomenology. Far from being the vehicle of a human voice, this unhuman phenomenology gives expression to the alien materiality at the limit of experience.
By fusing the philosophies of Merleau-Ponty, Husserl, and Levinas with the horrors of John Carpenter, David Cronenberg, and H.P. Lovecraft, Trigg explores the ways in which an unhuman phenomenology positions the body out of time. At once a challenge to traditional notions of phenomenology, The Thing is also a timely rejoinder to contemporary philosophies of realism. The result is nothing less than a rebirth of phenomenology as redefined through the lens of horror
The Thing: a Phenomenology of Horror
No full textWhat is the human body? Both the most familiar and unfamiliar of things, the body is the centre of experience but also the site of a prehistory anterior to any experience. Alien and uncanny, this other side of the body has all too often been overlooked by phenomenology. In confronting this oversight, Dylan Trigg’s The Thing redefines phenomenology as a species of realism, which he terms unhuman phenomenology. Far from being the vehicle of a human voice, this unhuman phenomenology gives expression to the alien materiality at the limit of experience.
By fusing the philosophies of Merleau-Ponty, Husserl, and Levinas with the horrors of John Carpenter, David Cronenberg, and H.P. Lovecraft, Trigg explores the ways in which an unhuman phenomenology positions the body out of time. At once a challenge to traditional notions of phenomenology, The Thing is also a timely rejoinder to contemporary philosophies of realism. The result is nothing less than a rebirth of phenomenology as redefined through the lens of horror
Are Atmospheres Shared Feelings?
No full textToday’s so-called “affective turn” increasingly recognizes that humans can feel “with” others exactly as they can share beliefs and intentions. “Atmospheres”, here meaning feelings that pervade and tonalize a certain external (lived) space, sound at fist glance something shared by definition. But this is too fast and needs further investigation. In order to do that, the first part of the paper briefly discusses the very ambiguity of the notion of shared feeling as such: i.e. is a shared feeling something intentional? What is its spreading degree? Does it really have a numerical identity? The second part concerns the reinterpretation of the concept of shared feeling from an atmospherologic perspective and extensively addresses this issue starting from the (certainly controversial) neophenomenological distinction between the atmospheric feeling as such and the affective involvement it triggers. The three kinds of atmosphere I outlined (prototypic, derivate, spurious ones) also apply to different types and grades of emotional sharing through felt-bodily processes, showing that they usually produce a well balanced condition of similarity and difference. Finally, the paper researches the possibility that an atmospherologic approach could also serve for a better understanding of those socio-historical moods that influence the private and collective climate more than you might think. However, the conclusion drawn in this paper is that a fully shared atmosphere, i.e. that is able to generate a true collective felt body, seems a pretty rare experience, since only one of the possible forms of felt-bodily communication (namely the solidaristic encorporation) makes sharing and reciprocity fully possible. This means that one can feel in the most cases the same type-atmospheric feeling but not really feel what the token-atmospheric feeling is like for others
Dylan: A Commemoration
No full textDylan: A Commemoration. Edited by Stephen Pickering. California, 1971. Philosophical musings of an early Dylan enthusiast. This rare publication explores the author\u27s appreciation for Dylan as the greatest poet of the century, and rejects the rationalist distortions of rock magazines. Released the same year as Tarantula, it hails the work as scintillating and brilliant.https://digitalcommons.lasalle.edu/dylan_popular_culture_response/1000/thumbnail.jp
Bob Dylan and religion
Full text linkThis article, which is located within the field of research on religion and popular culture, is a discussion of the relations of one particular rock artist, Bob Dylan, to religion. Religion can be seen as a recurring topic in Dylan’s work—particularly during a period at the end of the 1970s and beginning of the 1980s, often referred to as his ‘Christian era’—and also in the discourses around him. This article explores how the topic of religion appears in discourses around Bob Dylan. In this article one particular aspect of the connection between religion and popular culture is looked at: the construction of certain artists or stars as religious figures, and more specifically Bob Dylan as a case. The author does not try to discover whether Dylan is religious or not; or which religion he possibly adheres to. Rather, the author looks at how rock artists and in this case Bob Dylan are ‘constructed’ as religious figures
Bob Dylan and religion
No full textThis article, which is located within the field of research on religion and popular culture, is a discussion of the relations of one particular rock artist, Bob Dylan, to religion. Religion can be seen as a recurring topic in Dylan’s work—particularly during a period at the end of the 1970s and beginning of the 1980s, often referred to as his ‘Christian era’—and also in the discourses around him. This article explores how the topic of religion appears in discourses around Bob Dylan. In this article one particular aspect of the connection between religion and popular culture is looked at: the construction of certain artists or stars as religious figures, and more specifically Bob Dylan as a case. The author does not try to discover whether Dylan is religious or not; or which religion he possibly adheres to. Rather, the author looks at how rock artists and in this case Bob Dylan are ‘constructed’ as religious figures.
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Dylan
Full text linkThe Indonesian poet and public figure Goenawan Mohamad published "Bob Dylan" in the magazine Tempo and it was also published in the English version of Tempo. Reprinted by permission of the author Goenawan Mohamad and the translator Jennifer Lindsay
Gratitude as a practice to manage uncertainty and foster well being
Full text linkDylan Le Roy is a Student Affairs and Services Counsellor at Douglas College. He provided a much-needed “Managing Uncertainty with Gratitude” session for the Better Together Conference.
The campus community and the world are experiencing a large amount of uncertainty and change. Dylan Le Roy discusses how this increase in uncertainty may have impacted our sense of wellbeing. Through an experiential practice, participants explore how grounding in gratitude can help foster a greater sense of resiliency, creativity, and connection.presentationBetter Together Conferenc
Dylan to English Dictionary
No full textDylan to English Dictionary, by A.J. Weberman. New York, 2005.
This curious resource would seem, at first glance, to be a basic reference work treating Dylan\u27s lyrics to some form of translation. One only needs to read the very first paragraph of this work to learn that its author was deeply obsessed with Dylan, and through various experiences on LSD came to believe he could interpret hidden meaning in all of Dylan\u27s lyrics. He also credits himself for coining the term Dylanology.https://digitalcommons.lasalle.edu/dylan_academic_interpretations/1001/thumbnail.jp
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