This article is about communication practice as a driving force to bring about conceptual change. It approaches the emotional experience in a particular strand of Islamic sermons from contemporary Bangladesh 1 by an extended rhetorical analysis
Emotional Experience in Islamic Sermons (Bengali waʿẓ maḥfils)
Habermas and Contemporary Realist Thought
realist work. I argue that there are two important points to consider regarding this aspect of his thought. First, in introducing a shift towards communication in an understanding of rationality, Habermas both tends to come up with a narrow conception of
Kathleen Frazer Oswald
healthful and environmentally aware solutions, or simply the addition of information and communication technology to make government, business, and daily life better. The framing of smart transportation as a set of tendencies working to integrate additional
Intergenerational Kinship in the Time of COVID-19
revolution in the switch from physical interactions to ones that are mediated by information and communication technologies (ICTs). For example, a common refrain throughout the crisis has been ‘thank goodness for … FaceTime, WhatsApp, Messenger, Skype, Zoom
Caring for Dying Patients at the Height of the COVID-19 Pandemic
Annelieke Driessen, Erica Borgstrom, and Simon Cohn
they themselves also have something ‘at stake’. The overall value of proximity is one that therefore not only enables regular, ongoing communication, but also affords a partial blurring of boundaries and establishes a sense of shared experience. But
In this paper I examine the role of emotions in the initial development of self-awareness through intersubjective communication between mother and infant. I argue that the empirical evidence suggests that the infant's ability to communicate is initially an ability of the infant to share emotions with the mother. In section one I examine the biological foundations that allow infants from birth to interact with others of their own kind, focusing on the abilities which allow them to engage in emotional relationships with others. These include an infant's ability to express, share, and regulate emotions as well as her brain's ability to imitate the neuronal activity of another. In section two, I explore the fit between Sartre's phenomenologically-based account of intersubjectivity in Being and Nothingness and the accounts from psychology and neuroscience that I've examined in section one, focusing on his phenomenology of the Look and the emotional response he claims it elicits. In section three I examine the explanatory gap objection that Sartre among others could raise to my attempt to understand phenomenological accounts of human reality and scientific ones in light of each other. I don't have any final answer to this objection, but I offer some thoughts on why I think it's less of a problem than it might first appear to be.
Psychological Testing, Communication and Identity Formation in a Multinational Corporation
The article is based on multi-sited fieldwork in a multinational corporation, where psychological tests were used extensively to facilitate communication and human resource development. The analysis indicates that the test effects were more complex than intended. Their application may be considered as a form of audit that was both individualizing and totalizing. While socio-cultural negotiations reached a level with new common reference points, attention was diverted away from important aspects of the socio-cultural context. Individuals were quick to struggle and assert themselves through the categories of the tests, but at the same time the room for diverse, independent articulations of identity at work seemed to be diminishing. In other words, the application of the tests may have opened some discursive fields, but narrowed others, thus contributing to a form of generification (Errington and Gewertz 2001) and entification (Zubiri 1984) of work identities. These observations give reason to question and continue exploring the effects of psychological typologies in corporate settings.
The analysis of language in French comics has usually been carried out on questions such as variation (especially diastratic and diatopic), focusing on lexical and syntactical elements, but seldom has the question of communication rules been dealt with, despite the fact that these are paramount in the comical effects achieved by some bandes dessinées. We will therefore carry out our analysis by examining how it is possible to explain the achievement of such comical effects through the in-depth deconstruction of the functioning of communication rules, more precisely their apparent malfunctioning when two different communities of speakers are forced to interact: Corsicans and Pinzuti (the Corsican name for non-Corsicans).
Much has been written about Sartre’s views on artistic creativity as communication, but it has less often been remarked that the potential for not-communicating was inscribed from the outset within his theorisation of creation. This article is an exploration of those two apparent opposites, using the psychoanalytic theory of D.W. Winnicott as a counterpoint.
Communicating with the Dead in the Digital Age
ways people ‘repurpose’ information and communication technologies for spiritual ends ( Bell 2006: 154 ). And in recent years, anthropologists have generated some very rich accounts of how religious beliefs shape people’s appropriations of technology