Search Results

You are looking at 1 - 10 of 3,847 items for :

  • "the other" x
  • Refine by Access: All content x
  • Refine by Content Type: All x
Clear All Modify Search
Restricted access

Moshe Lavee

constructing the power of the sages over the other – be they Gentiles, proselytes, uneducated people, women or priests. My analysis in this class was valid and well argued. However, it lacked the good will needed considering the Midrash as saying something

Restricted access

Enis Sulstarova

of “integration” in the eastern part of Europe becoming a “deviation” from the “normal” history of Europe. National history, on the other hand, is taught in the last year of both basic and secondary education. More precisely, the current national

Restricted access

One Hand Giveth, the Other Taketh Away

A Feminist Perspective on Polity, Religion, and Gender in the Pre-state Period

Hanna Herzog

, on the other ( Friedman 1977 ). They opposed granting women the right to vote and threatened to withdraw from the ‘organized Yishuv’. Friedman's analysis shows that the matter of women's suffrage was the pretext for a struggle between the Old Yishuv

Open access

Simone Toji

mechanisms that interweaves this variety of nationalities is the area's garment business, which developed upon the arrival of the first migrants. “The Other Side” expresses this context through the flawed memory of an elderly character who was born in Poland

Restricted access

The Other House

The Secondary Residence in Postwar France

Sarah Farmer

areas had welcomed the fruits of consumer society. On the other hand, rapid progress had also spurred among city dwellers a nostalgic embrace of tangible vestiges of traditional peasant society that was being pushed aside. In 1978, France became the

Open access

Educating the Other

Foreign Governesses in Wallachia in the First Half of the Nineteenth Century

Nicoleta Roman

preference for one or the other. Thus, a governess might instruct the children of a number of families of the boyar class or the emerging bourgeoisie and then, at the first opportunity, take a teaching post, only to return later to her previous practice

Restricted access

Young Masculinity and “The Other”

Representations of Ideal Manliness in Twentieth-Century English Boys’ Annuals

Pauline Farley

Twentieth-century English boys’ annuals often defined masculinity against notions of the “otherness” of gender, race and class. The children’s annual, which developed as a popular literary form during the Victorian period, was designed to instruct and entertain. Dominant ideologies about gender, race and class were reproduced and reinforced for an uncritical readership. High production values meant that annuals became a form of “hard copy,” re-read by several generations. In boys’ annuals, mid-Victorian styles of masculinity were reiterated during the twentieth century. In these narratives, boy heroes demonstrated superiority to various groups of “others,” thereby modelling and inscribing an increasingly old-fashioned masculinity and preserving older ideologies. Exploring a neglected area of ideological history of gender, this article shows how boys’ annuals presented readers with notions of “masculinity” defined by comparison with “the other,” who might be indigenous, feminine or lower-class.

Restricted access

The Other Children of the French Republic

The Government of Kafala by the Institutions of Adoption

Aurélie Fillod-Chabaud

system of child custody was the result of a twofold desire on the part of the Algerian and Moroccan authorities: on the one hand, to respond to the health crisis raging in orphanages, condemning thousands of children to a tragic future; and, on the other

Restricted access

Gavin Rae

Sartre's phenomenological ontology discloses that understanding consciousness and its mode of being requires an analysis of its relation with other consciousnesses. The primordial manner in which the Other relates to consciousness is through the look. Sartre claims that consciousness tends to adopt a pre-reflective fundamental project that leads it to view the Other as a threat to its pure subjective freedom. This creates a conflictual social relation in which each consciousness tries to objectify the Other to maintain its subjective freedom. But Sartre also notes that consciousnesses can establish a social relation called the “we” in which each consciousness is a free subject. While certain commentators have noted that communication allows each consciousness to learn that the Other is not simply a threatening object but another subject, communication can only play this positive role if both consciousnesses have undergone a specific process called conversion. Only conversion brings consciousness to recognise, respect, and affirm the Other's practical freedom in the way necessary to create a we-relation. To support my argument, I spend significant time outlining what conversion and the social relations created post-conversion entail.

Restricted access

Julie Van der Wielen

Sartre's analysis of intersubjective relations through his concept of the look seems unable to give an account of intersubjectivity. By distinguishing the look as an ontological conflict from our relation with others in experience, we will see that actually intersubjectivity is not incompatible with this theory. Furthermore, we will see that the ontological conflict with the Other always erupts in experience in the form of an emotion, and thus always involves magic, and we will look into what the presence of the Other adds to such emotion. Emotions I have in front of the Other are directed toward my being-for-others, which escapes me by definition. This has a peculiar consequence when the imaginary is involved, which could help explain complexes such as narcissism and paranoia.