This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or t...This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or the narrative rupture is responsible for the multiplicity of the voices in the text, enabling the text to exist. Most of all, Macherey argues that a text, embedded in History, is where the author represents ideology inaccurately. And it is from this inaccuracy where the narrative rupture emerges. At this point, Macherey is dialogically correlated with several major post-Marxists, such as Althusser, Eagleton, and Jameson. First, all three of them give their own definitions to ideology, and they all define the relationship between the text, ideology, and History in a similar fashion. For Althusser, ideology is men＇s imaginary relation to History and is insufficiently reflected in the text, which perfectly corresponds to Macherey＇s claim. For Eagleton, a text absorbs ideology and puts it into contradiction, establishing its relationship with History. As Eagleton himself has stated, his so-called ＂ideological contradiction＂ is tantamount to Macherey＇s so-called ＂narrative rupture.＂ In Jameson＇s opinion, ideology is designed to repress social contradictions, and a text, a symbolic act, is supposed to offer imaginary solutions to them. Above all, they end up as the latent meanings of a text. As for History, it is the inaccessible Real. In speaking of ＂the latent meanings of a text,＂ Jameson literally echoes Machery＇s said/unsaid model. Thus, we can confirm how Macherey is dialogically engaged with post-Marxism.展开更多
Although the crisis always exist in the development of humanity, but the special theory of crisis developed very late. The climax of the crisis theory appeared in the West in the late 20th century, Japan Masao Takizaw...Although the crisis always exist in the development of humanity, but the special theory of crisis developed very late. The climax of the crisis theory appeared in the West in the late 20th century, Japan Masao Takizawa, a crisis management expert, believe that the definition of a crisis is ＂ the possibility of accidents,＂ and the management of crisis is the management of preventing loss, and therefore it is important to note how to save costs, and to achieve maximum effect. Crisis is a situation state, the fundamental objective of its decision-making theme is threatened, and there is very limited time available between decisions changing, which occurs as a surprise to the main body. Some scholars have tended to define it as a process of crisis, he said： the crisis is intense period of upheaval and collective period. During this time, the core values of everyday life and social system is threatened, and the threat is beyond our expectation, even unimaginable. This is the general definition used about the current crisis.展开更多
The concept of justice is a complex phenomenon which has been subjected to various legal, social, and philosophical interpretations. In other words, for the concept to make meaning to analysts and various intellectual...The concept of justice is a complex phenomenon which has been subjected to various legal, social, and philosophical interpretations. In other words, for the concept to make meaning to analysts and various intellectual communities, it has to undergo a process of concept conceptualization and operationalisation. It is therefore this lack of univocal definition of justice that one can philosophically assert that there is no theory of justice but theories of justice. The purpose of this article is not to delve into the various analyses of theories, meanings, definitions, and/or explanations of justice but to examine John Rawls＇ Difference Principle of justice in the context of the Nigerian Quota System. In order to make this writing less nebulous and less ambiguous and more explicit and clear, I shall examine the definitions of the concepts of both justice and Quota System. In addition, evaluation of the philosophical and theoretical assumptions of the Rawls＇ theory and the Quota System will be made with a view to revealing their applicability and relevance in our real economic socio-political system （in Nigeria）.展开更多
Currently, Brazilian buses are divided in three categories： city buses, intercity buses and coaches. That categorization results from the understanding that citizens only need to move around urban perimeters. However...Currently, Brazilian buses are divided in three categories： city buses, intercity buses and coaches. That categorization results from the understanding that citizens only need to move around urban perimeters. However, the current bus models available do not fully meet legal demands or cater for all of society＇s demands. Rural workers and students that live in rural areas also must be conveyed in buses and minibuses. Municipal and state directives prohibit employers to convey them in improper vehicles, such as trucks. Social demands, on the other hand, can be i[llustrated by federal and state programs that provide vehicles to transport students who dwell in rural settings. Accordingly, this paper proposes a new categorization of bus models available in the Brazilian market, which should account for the unique local operating conditions rural buses face, instead of only considering the type of service they provide. Further, a purpose-built vehicle is suggested i[n order to cater for the needs of rural workers and students. Rural students represent, in average, five million rural school bus riders.展开更多
Entertainment shows in the Arab world stand for something larger than pointless amusements shaped by producers to follow a set of marketing rules. They may be, at times, trivial or foolish but they always address the ...Entertainment shows in the Arab world stand for something larger than pointless amusements shaped by producers to follow a set of marketing rules. They may be, at times, trivial or foolish but they always address the uncertainties of collective and individual identities in a region boiling with struggles over meanings and knowledge. Because of the liberalization of the Arab television industries, they have successfully integrated the global market and are now elaborating new conventions inspired by both oriental and western references. In this paper, it will explore the depiction of Arab youth as a social construct meant to challenge the nationalistic representation of this ambiguous social category while, at the same time, promoting the regional debate over modernity, Arabism, and change.展开更多
In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am m...In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.展开更多
文摘This paper aims to examine how Macherey is dialogically engaged with post-Marxism in formulating his reading strategy. First Macherey thinks that the author must have left something unsaid in his text. The unsaid or the narrative rupture is responsible for the multiplicity of the voices in the text, enabling the text to exist. Most of all, Macherey argues that a text, embedded in History, is where the author represents ideology inaccurately. And it is from this inaccuracy where the narrative rupture emerges. At this point, Macherey is dialogically correlated with several major post-Marxists, such as Althusser, Eagleton, and Jameson. First, all three of them give their own definitions to ideology, and they all define the relationship between the text, ideology, and History in a similar fashion. For Althusser, ideology is men＇s imaginary relation to History and is insufficiently reflected in the text, which perfectly corresponds to Macherey＇s claim. For Eagleton, a text absorbs ideology and puts it into contradiction, establishing its relationship with History. As Eagleton himself has stated, his so-called ＂ideological contradiction＂ is tantamount to Macherey＇s so-called ＂narrative rupture.＂ In Jameson＇s opinion, ideology is designed to repress social contradictions, and a text, a symbolic act, is supposed to offer imaginary solutions to them. Above all, they end up as the latent meanings of a text. As for History, it is the inaccessible Real. In speaking of ＂the latent meanings of a text,＂ Jameson literally echoes Machery＇s said/unsaid model. Thus, we can confirm how Macherey is dialogically engaged with post-Marxism.
文摘Although the crisis always exist in the development of humanity, but the special theory of crisis developed very late. The climax of the crisis theory appeared in the West in the late 20th century, Japan Masao Takizawa, a crisis management expert, believe that the definition of a crisis is ＂ the possibility of accidents,＂ and the management of crisis is the management of preventing loss, and therefore it is important to note how to save costs, and to achieve maximum effect. Crisis is a situation state, the fundamental objective of its decision-making theme is threatened, and there is very limited time available between decisions changing, which occurs as a surprise to the main body. Some scholars have tended to define it as a process of crisis, he said： the crisis is intense period of upheaval and collective period. During this time, the core values of everyday life and social system is threatened, and the threat is beyond our expectation, even unimaginable. This is the general definition used about the current crisis.
文摘The concept of justice is a complex phenomenon which has been subjected to various legal, social, and philosophical interpretations. In other words, for the concept to make meaning to analysts and various intellectual communities, it has to undergo a process of concept conceptualization and operationalisation. It is therefore this lack of univocal definition of justice that one can philosophically assert that there is no theory of justice but theories of justice. The purpose of this article is not to delve into the various analyses of theories, meanings, definitions, and/or explanations of justice but to examine John Rawls＇ Difference Principle of justice in the context of the Nigerian Quota System. In order to make this writing less nebulous and less ambiguous and more explicit and clear, I shall examine the definitions of the concepts of both justice and Quota System. In addition, evaluation of the philosophical and theoretical assumptions of the Rawls＇ theory and the Quota System will be made with a view to revealing their applicability and relevance in our real economic socio-political system （in Nigeria）.
文摘Currently, Brazilian buses are divided in three categories： city buses, intercity buses and coaches. That categorization results from the understanding that citizens only need to move around urban perimeters. However, the current bus models available do not fully meet legal demands or cater for all of society＇s demands. Rural workers and students that live in rural areas also must be conveyed in buses and minibuses. Municipal and state directives prohibit employers to convey them in improper vehicles, such as trucks. Social demands, on the other hand, can be i[llustrated by federal and state programs that provide vehicles to transport students who dwell in rural settings. Accordingly, this paper proposes a new categorization of bus models available in the Brazilian market, which should account for the unique local operating conditions rural buses face, instead of only considering the type of service they provide. Further, a purpose-built vehicle is suggested i[n order to cater for the needs of rural workers and students. Rural students represent, in average, five million rural school bus riders.
文摘Entertainment shows in the Arab world stand for something larger than pointless amusements shaped by producers to follow a set of marketing rules. They may be, at times, trivial or foolish but they always address the uncertainties of collective and individual identities in a region boiling with struggles over meanings and knowledge. Because of the liberalization of the Arab television industries, they have successfully integrated the global market and are now elaborating new conventions inspired by both oriental and western references. In this paper, it will explore the depiction of Arab youth as a social construct meant to challenge the nationalistic representation of this ambiguous social category while, at the same time, promoting the regional debate over modernity, Arabism, and change.
文摘In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.
