Moving from Koselleck's most recent essays on Historik, the author explores the role played by historiography in the constitution of historicity as a peculiar experiential dimension of human existence. The essay focuses on the complex link between difference and repetition which, according to Koselleck's theory of experience, constitutes a “specific historical temporality” and its inner articulation. Actually, it is by exploring the “formal temporal structures” which constitute the horizon of historical intelligibility that Koselleck brings to light the decisive role that the point of view of historiography has for the constitution of man as the subject of historical knowledge and action. It is difficult to ignore the importance of this theory of historical temporalization in an age in which the End of History rhetoric tends to transform itself in a sort of media gospel.
Remarks on Koselleck's Historik
These brief comments focus on only one of the many strands of Murray Smith’s (2017) wide-ranging and excellent new book Film, Art, and the Third Culture , namely his discussion of aesthetic experience. Smith claims that aesthetic experience is “a
Leonidas Sotiropoulos and
the way this travel text relates Miller’s experiences with Greek life of that period and on the elated mood that possesses the author, leading him to portray an elevated Greek culture. The book may be considered an ode to Greece and the Greek people
The Role of (Liberated) Embodied Simulation
fiction ( Wojciehowski and Gallese 2018 ). Within this complex debate, I will confine myself to a brief discussion of two aspects addressed by Smith in his book: triangulation and empathy. The Assault on “Mount Experience”: Triangulation In the second
Tahmineh Hooshyar Emami
past personal experiences. This has included a cluster of experiments to aid the understanding and design of better city-camps or camp-cities at different scales. The first highly collaborative experiment developed an analogy between the condition of
Two History Teachers’ Relations to History and Educational Media
apparently affects how we understand past, present, and future realities. 2 Moreover, our personal experiences, beliefs, and values may also affect how we perceive and interpret the past and accounts thereof. 3 Furthermore, history is always encountered in
Emotional Experience in Islamic Sermons (Bengali waʿẓ maḥfils)
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
Experiencing Anticipation. Anthropological Perspectives
Christopher Stephan and Devin Flaherty
Despite contemporary anthropology’s growing interest in ‘futures’, there has been an absence of sustained dialogue concerning the vital role of anticipation in everyday life. Seeking to bring much needed attention to the first-person perspective on futurity, in this introduction to the special issue we situate anticipation within the temporality of lived experience. Drawing on premises from anthropological studies of experience (particularly phenomenological approaches), we frame the experiential approach to anticipation by highlighting the parameters of its cross-cultural and intercontextual variability. We argue that anticipatory experience provides a crucial locus for ethnographic inquiry into the disparate and polysemous manifestations of futures in everyday life. We then seek to demonstrate how anticipation thus conceived may be productively integrated with numerous ongoing themes within contemporary anthropological scholarship. Finally, we introduce the individual contributions to the issue.
Leslie Paul Thiele and Marshall Young
that integrates intellectual understanding and moral disposition. The name typically given for this skill or faculty is practical judgment. The Greek philosopher Aristotle first observed that practical judgment or phronesis is gained from experience
A Cultural Ecological Framework and Its Implications for Education Systems
Phil Bayliss and Patrick Dillon
This essay critiques the majoritarian, post-Enlightenment, scientific worldview, the assumptions it makes about human cosmologies and lifestyles and how, in turn, these assumptions influence the nature of education systems. The critique focuses on how the experiences of minority cultures, particularly those cultures that are nomadic or pastoralist, challenge some of the fundamental premises of majoritarian education. There follows a cultural ecological framing which compares the ways in which Western (majoritarian) cultures and minoritarian cultures contextualise education. In Western educational situations, structures, contexts and schemata are substantially pre-defined, and we talk about things as 'context-dependent', since context is something that can be described as the backdrop to behaviour. In minoritarian cultures both meaning and context emerge from people's interactions with their environments and may subsequently be described. These are respectively relational and co-constitutional manifestations of situations. We present a cultural ecological framework in an attempt simultaneously to embrace both interpretations.