Heritage interpretation, or interpretation in short, is arguably one of the most visible and impactful professional heritage management practices that visitors encounter in museums and at heritage sites. As an applied practice, interpretation is
A New Paradigm in Response to Current Developments
passage. We will assert that it opens the gate to an interpretation according to which the DP expresses the core meaning of fraternity. We will call that interpretation the narrow Rawlsian interpretation of fraternity. We shall draw the reader
A cultural neurohermeneutic account
This essay answers the question: what is interpretation? It does so by proposing that interpretation involves certain brain operations. These utilize perceptual and procedural culture stored in neural networks. The parts of the brain performing interpretation are said to constitute a cultural neurohermenetic system, hypothesized to function according to an interpretive hierarchy. It is argued that such an approach has two benefits. The first of these is to provide a non-sociobiological, non-reductionist way of analyzing interactions between culture and biology. The second benefit is to provide conceptual tools for explaining how the micro-realm within individuals (I-space) makes connections in the macro-realm (E-space) of events in social forms. Conceptualization of such connections forms a basis for a variety of social analysis termed complex string being theory.
Bourricaud, he says, concerning Suicide : ‘Thus Durkheim resorts, against his principles, to an individualist interpretation when he tries to explain why the periods of economic boom seem to be frequently accompanied by an increase in suicide rates: when the
In this article I defend the traditional interpretations of Kant’s Formula of a Law of Nature from recent attacks levelled by Faviola Rivera-Castro, James Furner, Ido Geiger, Pauline Kleingeld and Sven Nyholm. After a short introduction, the article is divided into four main sections. In the first, I set out the basics of the three traditional interpretations, the Logical Contradiction Interpretation, the Practical Contradiction Interpretation and the Teleological Contradiction Interpretation. In the second, I examine the work of Geiger, Kleingeld and Nyholm: these three commentators reject the traditional interpretations entirely, but I argue that this rejection is ill-founded. In the third and fourth, I take a detailed look at Furner’s work, work in which he seeks to revise (rather than reject) the traditional interpretations. I argue that, despite his more modest aims, Furner’s revision is also ill-founded.
In two recent articles I offered a solution to an old problem in Kant’s account of the categorical imperative, that of finding a unitary interpretation of all four of the Groundwork’s applications of the Formula of the Law of Nature (FLN). In this article I bring out the unity of this solution and defend the principle of suitability interpretation of FLN from objections raised by Samuel Kahn.
Maria Sabaye Moghaddam
Zâr denotes a class of spirits, the illness that they cause when descending upon a person and the ritual that is necessary to pacify the spirits and secure the alleviation of the patient's symptoms. The ritual involves holding a ceremony where incense, music and movement play a role in appeasing the Zâr to provide relief for the patient. This article, based on field studies carried out in 2007-2009, provides a current account of Zâr practices in Bandar Abbâs and Qeshm Island in Iran.
Hysteria, Masculinity, and Marriage in Florence Marryat's Nelly Brooke
In 1868 Florence Marryat published Nelly Brooke: A Homely Tale, ostensibly a novel full of classic sensation themes: illegitimacy, love, seduction, addiction, and a murder of sorts. More interestingly, however, the novel also plays with nineteenth-century gender expectations and ideas current in medical and scientific discourse. This essay explores the representations of male hysteria and the demonised man of science which this novel depicts. These themes, contained within a hugely satisfying sensation plot, are also offset against the plight of the fortuneless woman in the nineteenth-century marriage market.
Michel de Certeau
After a certain time-lag, the Jesuit Michel de Certeau (1925-86) has come to be recognized as one of the most creative cultural theorists of the late twentieth century, in the same class as his more celebrated contemporaries Pierre Bourdieu and Michel Foucault. The secondary literature on Certeau is increasing at a remarkable rate. A Certeau reader was published in 2000 and an intellectual biography in 2002.2 A remarkable polymath, Certeau practised at least nine disciplines (history, theology, philosophy, sociology, anthropology, linguistics, literature, geography and psychoanalysis), and he has been discussed from many points of view. All the same, as this article will attempt to show, one of the various contexts in which his thought developed has been relatively neglected
Micha Brumlik, Hajo Funke and Lars Rensmann, Umkämpftes Vergessen: Walser-Debatte, Holocaust-Mahnmal und neuere deutsche Geschichtspolitik (Berlin: Verlag Das Arabische Buch, 2000)
Robert G. Moeller, War Stories: The Search for a Usable Past in the Federal Republic of Germany (Berkeley: University of California Press, 2001)
Klaus Naumann, Der Krieg als Text: Das Jahr 1945 im kulturellen Gedächtnis der Presse (Hamburg: Hamburger Edition, 1998) Klaus Neumann, Shifting Memories: The Nazi Past in the New Germany (Ann Arbor: University of Michigan Press, 2000)