Media' scream. Fear and terror of the birth of media in the Twentieth Century. The article aims to critically reinterpret the role of narratives regarding the birth and childhood of media and their relation with the elements of fear and terror. Through the topos of the panicking audiences, these narratives conveyed the idea of technology's disruptive force and express its potential impact on society in terms of perception of reality, as well as in the reduction and modification of the dimensions of space and time.Though, the symbolic function of the relationship between the birth of the medium and the element of fear can take on different meanings. After having listed the different tales about the birth and the childhood of the media in the Twentieth Century, the article dwells on the role of fear and power in the evolution of narratives about the internet, revealing the diverging biographical trajectory characterizing the life path and the social perception of this medium in contemporary societies.
{"title":"L'urlo dei media. La paura, il terrore e la nascita dei mezzi di comunicazione nel Novecento = Media' scream. Fear and terror of the birth of media in the Twentieth Century","authors":"Paolo Bory","doi":"10.1285/i22840753n12p17","DOIUrl":"https://doi.org/10.1285/i22840753n12p17","url":null,"abstract":"Media' scream. Fear and terror of the birth of media in the Twentieth Century. The article aims to critically reinterpret the role of narratives regarding the birth and childhood of media and their relation with the elements of fear and terror. Through the topos of the panicking audiences, these narratives conveyed the idea of technology's disruptive force and express its potential impact on society in terms of perception of reality, as well as in the reduction and modification of the dimensions of space and time.Though, the symbolic function of the relationship between the birth of the medium and the element of fear can take on different meanings. After having listed the different tales about the birth and the childhood of the media in the Twentieth Century, the article dwells on the role of fear and power in the evolution of narratives about the internet, revealing the diverging biographical trajectory characterizing the life path and the social perception of this medium in contemporary societies.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n12p17","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43443260","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Welfare services as commons: value extraction, perspectives of financialization and self-defence of society. This paper seeks to integrate the economic and legal concept of "commons", to propose an interpretation of welfare services as common goods. Only by recovering a conception of welfare as a common good, in fact, it is possible to set aside its further marketization. After describing the value-extraction capacity of economic actors in the various service provision models, we describe the last frontier of value extraction from this sector: the advent of “impact investing”, particularly in the form of the Social Impact Bond. The theme of financialization of the economy has been explored from various perspectives in recent years, but little is still said about the financialization of the welfare. The spread of forms of impact investing – alongside the phenomena of household consumption of advanced financial products (financialization of daily life) – can accelerate the shift from an universalistic public-funded welfare to a particularistic, extremely marketized one. In this scenario the no-profit sector is called upon to play an important role as an innovative service provider. Then, finally we argue that, only the no-profit sector, if supported by an aware and active citizenship, could be the bearer of the deep sense of “welfare as a common good”: if it is not fascinated by the promises of impacts investing, it can constitute the last bastion to defend a truly universalistic and solidaristic welfare.
{"title":"Il welfare come bene comune: estrazione di valore, prospettive di finanziarizzazione e autodifesa della società = Welfare services as commons: value extraction, perspectives of financialization and self-defence of society","authors":"Federica Rucco","doi":"10.1285/I22840753N11P29","DOIUrl":"https://doi.org/10.1285/I22840753N11P29","url":null,"abstract":"Welfare services as commons: value extraction, perspectives of financialization and self-defence of society. This paper seeks to integrate the economic and legal concept of \"commons\", to propose an interpretation of welfare services as common goods. Only by recovering a conception of welfare as a common good, in fact, it is possible to set aside its further marketization. After describing the value-extraction capacity of economic actors in the various service provision models, we describe the last frontier of value extraction from this sector: the advent of “impact investing”, particularly in the form of the Social Impact Bond. The theme of financialization of the economy has been explored from various perspectives in recent years, but little is still said about the financialization of the welfare. The spread of forms of impact investing – alongside the phenomena of household consumption of advanced financial products (financialization of daily life) – can accelerate the shift from an universalistic public-funded welfare to a particularistic, extremely marketized one. In this scenario the no-profit sector is called upon to play an important role as an innovative service provider. Then, finally we argue that, only the no-profit sector, if supported by an aware and active citizenship, could be the bearer of the deep sense of “welfare as a common good”: if it is not fascinated by the promises of impacts investing, it can constitute the last bastion to defend a truly universalistic and solidaristic welfare.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49304073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Create silence! The epistemology of the word “silence” leads us to the Latin distinction between tacere and silere, whose meanings express both its ambivalence either as absence of speech and as original dimension, the latter completely independent from speech. It seems like that the contemporary western world has lost recollection of the meaning of silere. In the so-called commons perspective, silence seems to fit well within the description of non-exclusive and non-rival good, as well as a potentially unlimited and totally ecological one. This paper proposes an epistemological revolution based on an ecology of silence, not only in relation to a perceptive and concretistic dimension, but also as an existential attitude or state of mind in relation to the symbolic and experiential aspects of our lives. Thus, silence becomes a practice of absence, diametrically opposed to the capitalist concepts of storage / filling / dogma of presence that informs our modus operandi and our mindset.
{"title":"Create il silenzio! = Create silence!","authors":"E. Gigante","doi":"10.1285/I22840753N11P63","DOIUrl":"https://doi.org/10.1285/I22840753N11P63","url":null,"abstract":"Create silence! The epistemology of the word “silence” leads us to the Latin distinction between tacere and silere, whose meanings express both its ambivalence either as absence of speech and as original dimension, the latter completely independent from speech. It seems like that the contemporary western world has lost recollection of the meaning of silere. In the so-called commons perspective, silence seems to fit well within the description of non-exclusive and non-rival good, as well as a potentially unlimited and totally ecological one. This paper proposes an epistemological revolution based on an ecology of silence, not only in relation to a perceptive and concretistic dimension, but also as an existential attitude or state of mind in relation to the symbolic and experiential aspects of our lives. Thus, silence becomes a practice of absence, diametrically opposed to the capitalist concepts of storage / filling / dogma of presence that informs our modus operandi and our mindset.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P63","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48653073","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return. The article discusses the issue of the Commons government. After analyzing the divergence of perspectives between Private Law and Constitutional Law Scholars, the author focuses on the transition of constitutionalism from the “biochemistry Era” to the “fossil Era” in order to investigate the consequences of this evolution in local democracy experiences. Only in this perspective, it is possible to identify differences and limitations of both theories (like those proposed by Ostrom and Wilson) and of the historical experiences (from the Kouroukanfouga Charter to the Constitution of Ecuador) of the Commons government.
{"title":"È (im)possibile la repubblica dei beni comuni? Da Kouroukanfouga alle autogestioni locali e ritorno = Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return","authors":"M. Carducci","doi":"10.1285/i22840753n11p41","DOIUrl":"https://doi.org/10.1285/i22840753n11p41","url":null,"abstract":"Is it (im)possible the Republic of Commons? From Kouroukanfouga to local self-government and return. The article discusses the issue of the Commons government. After analyzing the divergence of perspectives between Private Law and Constitutional Law Scholars, the author focuses on the transition of constitutionalism from the “biochemistry Era” to the “fossil Era” in order to investigate the consequences of this evolution in local democracy experiences. Only in this perspective, it is possible to identify differences and limitations of both theories (like those proposed by Ostrom and Wilson) and of the historical experiences (from the Kouroukanfouga Charter to the Constitution of Ecuador) of the Commons government.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n11p41","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43365081","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The role of education in the governance of the intangible cultural heritage as a common good. This contribution reflects upon the most effective form of goverment for the management of intangible cultural heritage as a common good and identifies a way in the local dimension, in a community management of the cultural assets. From an educational point of view, it’s about promoting social relationships, reciprocity, mutual aid and the awareness of citizens of having power and the ability to be actors in the process of management. We come to outline this role of education after making clear the definition of common good and of intangible cultural heritage, and explainig how this can be considered a common good and managed with a model of governance. Through a case of study (the Disciplinary Or.Vi. and the San Vito fair in Ortelle) explored with the analysis of experimental studies and narrative interviews to privileged witnesses, we back up the possibility to apply the Ostrom model to the governance of the intangible cultural heritage.
{"title":"Il ruolo dell’educazione per la governance del patrimonio culturale immateriale come bene comune = The role of education in the governance of the intangible cultural heritage as a common good","authors":"D. Santis, Stefania Anna","doi":"10.1285/I22840753N11P93","DOIUrl":"https://doi.org/10.1285/I22840753N11P93","url":null,"abstract":"The role of education in the governance of the intangible cultural heritage as a common good. This contribution reflects upon the most effective form of goverment for the management of intangible cultural heritage as a common good and identifies a way in the local dimension, in a community management of the cultural assets. From an educational point of view, it’s about promoting social relationships, reciprocity, mutual aid and the awareness of citizens of having power and the ability to be actors in the process of management. We come to outline this role of education after making clear the definition of common good and of intangible cultural heritage, and explainig how this can be considered a common good and managed with a model of governance. Through a case of study (the Disciplinary Or.Vi. and the San Vito fair in Ortelle) explored with the analysis of experimental studies and narrative interviews to privileged witnesses, we back up the possibility to apply the Ostrom model to the governance of the intangible cultural heritage.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P93","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49087466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/I22840753N11P117
M. Iaia
Screening: early identification and prevention as a common good. This contribution aims to highlight the importance of the early screening within the learning disabilities as a common good. Specific Learning disabilities (DSAs) are due to a relative impairment of the child's ability to learn in the presence of an adequate intellectual level and in absence of neurological pathologies and sensory deficits, and limit the activities of the child’s everyday life. In the last few years, this issue has considerably increased in Italy. Concerning the Italian language, the prevalence of DSAs ranges between 3% and 4% of the developing population for the Italian language (Consensus Conference, DSAs, ISS 2011). The law 170, October 8th 2010 declares that the school has the task of detecting early suspected DSA cases. Schools represent a common good and therefore it is necessary to think about education as a promoter of equality, inclusion and equality. Screening activities in schools can play a significant role in raising awareness and in staff training, enabling not only an early recognition of DSAs, but also implementing appropriate teaching measures
筛查:早期识别和预防是共同利益。这一贡献旨在强调学习障碍早期筛查作为一项共同利益的重要性。特殊学习障碍(dsa)是由于儿童在具有足够智力水平的情况下，在没有神经病理学和感觉缺陷的情况下，学习能力相对受损，并限制了儿童的日常生活活动。在过去的几年里，这个问题在意大利大大增加了。关于意大利语，dsa的患病率在意大利语发展中人口的3%至4%之间(共识会议，dsa, ISS 2011)。2010年10月8日第170号法律规定，学校有责任发现早期疑似DSA病例。学校代表着共同的利益，因此有必要将教育视为平等、包容和平等的促进者。在学校进行筛选活动，可在提高认识和培训工作人员方面发挥重要作用，不仅能及早认识到日常生活津贴，而且能实施适当的教学措施
{"title":"Screening: identificazione precoce e prevenzione come bene comune = Screening: early identification and prevention as a common good","authors":"M. Iaia","doi":"10.1285/I22840753N11P117","DOIUrl":"https://doi.org/10.1285/I22840753N11P117","url":null,"abstract":"Screening: early identification and prevention as a common good. This contribution aims to highlight the importance of the early screening within the learning disabilities as a common good. Specific Learning disabilities (DSAs) are due to a relative impairment of the child's ability to learn in the presence of an adequate intellectual level and in absence of neurological pathologies and sensory deficits, and limit the activities of the child’s everyday life. In the last few years, this issue has considerably increased in Italy. Concerning the Italian language, the prevalence of DSAs ranges between 3% and 4% of the developing population for the Italian language (Consensus Conference, DSAs, ISS 2011). The law 170, October 8th 2010 declares that the school has the task of detecting early suspected DSA cases. Schools represent a common good and therefore it is necessary to think about education as a promoter of equality, inclusion and equality. Screening activities in schools can play a significant role in raising awareness and in staff training, enabling not only an early recognition of DSAs, but also implementing appropriate teaching measures","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P117","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44042453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/I22840753N11P111
Clarissa Sorrentino
Giftedness for common goods. Pedagogical reflection on the WISC model of Sternberg. Giftedness represents an emergent topics in the educational and psychological field in Italy. The present paper will focus on the WICS model of Sternberg, an alternative model of giftedness that goes beyond a traditional conception of the construct. Traditional models describe Giftedness as a feature related mainly to high intelligence. According to the WICS Model the main goal of a Gifted person is to pursue the common Good. The paper will describe each component of the model and will bring some educational reflections.
{"title":"La plusdotazione a servizio del bene comune. Riflessioni pedagogiche sul modello WICS di Sternberg = Giftedness for common goods. Pedagogical reflectionon the WISC model of Sternberg","authors":"Clarissa Sorrentino","doi":"10.1285/I22840753N11P111","DOIUrl":"https://doi.org/10.1285/I22840753N11P111","url":null,"abstract":"Giftedness for common goods. Pedagogical reflection on the WISC model of Sternberg. Giftedness represents an emergent topics in the educational and psychological field in Italy. The present paper will focus on the WICS model of Sternberg, an alternative model of giftedness that goes beyond a traditional conception of the construct. Traditional models describe Giftedness as a feature related mainly to high intelligence. According to the WICS Model the main goal of a Gifted person is to pursue the common Good. The paper will describe each component of the model and will bring some educational reflections.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N11P111","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46631708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-05-03DOI: 10.1285/i22840753n11p129
Evelyn De Simone
Cooperation, participation, trust: Restorative Circles in governing common goods. In order to avoid the so-called tragedy of commons, Ostrom proposed an alternative approach to the classical state control vs. privatization dichotomy in governing common goods; it is based on the idea that appropriators can co-operate and safeguard common goods without the control of an external institution. In this perspective, understanding which are the conditions that promote cooperation instead of individualistic behaviors is necessary. Among other variables, trust in other group members is very important in cooperative strategies; when referring to groups involved in decision-making processes, the swift trust is often mentioned: it is a form of trust occurring in temporary structures, which is mostly based on cognitive components and stereotypical expectations, it is very quick but also very fragile. In this paper, the method of Restorative Circles is presented; it is a method of group facilitating, used in USA restorative justice and in neighborhood decision-making groups. It is proposed to use Restorative Circles in the governance of common goods, in order to promote a form of trust quicker than ordinary trust, but stronger than swift trust, because it is based on a deeper knowing of other group members. Restorative Circles could be effective in promoting participation, trust among participants and between participants and local institutions, rendering commons’ governance easier and more efficient
{"title":"Cooperazione, partecipazione, fiducia: i Restorative Circles per la governance dei beni comuni = Cooperation, participation, trust: Restorative Circles in governing common goods","authors":"Evelyn De Simone","doi":"10.1285/i22840753n11p129","DOIUrl":"https://doi.org/10.1285/i22840753n11p129","url":null,"abstract":"Cooperation, participation, trust: Restorative Circles in governing common goods. In order to avoid the so-called tragedy of commons, Ostrom proposed an alternative approach to the classical state control vs. privatization dichotomy in governing common goods; it is based on the idea that appropriators can co-operate and safeguard common goods without the control of an external institution. In this perspective, understanding which are the conditions that promote cooperation instead of individualistic behaviors is necessary. Among other variables, trust in other group members is very important in cooperative strategies; when referring to groups involved in decision-making processes, the swift trust is often mentioned: it is a form of trust occurring in temporary structures, which is mostly based on cognitive components and stereotypical expectations, it is very quick but also very fragile. In this paper, the method of Restorative Circles is presented; it is a method of group facilitating, used in USA restorative justice and in neighborhood decision-making groups. It is proposed to use Restorative Circles in the governance of common goods, in order to promote a form of trust quicker than ordinary trust, but stronger than swift trust, because it is based on a deeper knowing of other group members. Restorative Circles could be effective in promoting participation, trust among participants and between participants and local institutions, rendering commons’ governance easier and more efficient","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/i22840753n11p129","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66353833","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Simmel as a "Hidden King"? On his relations to Egon Friedell and Max Raphael. Egon Friedell, a Karl Kraus disciple, who wrote his famous "Kulturgeschichte der Neuzeit" (1927pp.), DOES what Simmel described as the 'hidden King': every epoch, every era - says Friedell - has its specific idea, concept, fashion, even furniture style. He tries to expose this from late Middle Ages up to World War I, with a enormous knowledge, but he doesn't care about empirical validation, just evidence (like Simmel): instead of having no thesis, he prefers to put out even false ones (like, sometimes, Simmel, too). He read Simmel, but found him, strange enough, as "hard to understand". The other case is Max Raphael, art historian and, like Bloch, a Simmel student. Simmel, e.g., managed that he could get in contact with Rodin. Raphael began in "From Monet to Picasso", a dissertation Wolfflin refused because being focused on contemporary art, to demand an "absolute Gestaltung" (total creation) from any particular piece of art. He obviously learned this 'hidden King' from Simmel's "Rembrandt" and overexaggerates it: modern art yet fails, says Raphael, to execute that. Later on, he switched over to Communism, but one still can show that underneath his concept of 'empirical art history' Simmel's ideas on art themselves wound up as a 'hidden King'.
西美尔扮演“隐藏之王”?关于他与埃贡·弗里德尔和马克斯·拉斐尔的关系。卡尔·克劳斯的弟子埃贡·弗里德尔(Egon Friedell)写了著名的《新时代的文化》(Kulturgeschichte der Neuzeit, 1927页)，他做了齐美尔所描述的“隐藏的国王”:弗里德尔说，每个时代，每个时代都有其特定的想法、概念、时尚，甚至家具风格。从中世纪晚期到第一次世界大战，他试图揭露这一点，拥有丰富的知识，但他不关心经验验证，只关心证据(像齐美尔一样):他不是没有论点，而是更喜欢提出错误的论点(有时也像齐美尔一样)。他读齐美尔的书，但奇怪的是，他发现他“很难理解”。另一个例子是艺术史学家马克斯·拉斐尔(Max Raphael)，和布洛赫一样，他也是齐美尔的学生。例如，齐美尔设法与罗丹取得了联系。拉斐尔从“从莫奈到毕加索”开始，沃尔夫林因为关注当代艺术而拒绝了这篇论文，要求从任何一件特定的艺术作品中获得“绝对的圆满”(完全的创造)。显然，他从齐美尔的《伦勃朗》(Rembrandt)那里学到了这个“隐藏的国王”，并夸大了它:拉斐尔说，现代艺术未能做到这一点。后来，他转向了共产主义，但我们仍然可以看到，在他的“经验艺术史”概念之下，齐美尔对艺术的看法本身就像一个“隐藏的国王”。
{"title":"Simmel as a \"Hidden King\"? On his relations to Egon Friedell and Max Raphael","authors":"Ingo Meyer","doi":"10.1285/I22840753N10P13","DOIUrl":"https://doi.org/10.1285/I22840753N10P13","url":null,"abstract":"Simmel as a \"Hidden King\"? On his relations to Egon Friedell and Max Raphael. Egon Friedell, a Karl Kraus disciple, who wrote his famous \"Kulturgeschichte der Neuzeit\" (1927pp.), DOES what Simmel described as the 'hidden King': every epoch, every era - says Friedell - has its specific idea, concept, fashion, even furniture style. He tries to expose this from late Middle Ages up to World War I, with a enormous knowledge, but he doesn't care about empirical validation, just evidence (like Simmel): instead of having no thesis, he prefers to put out even false ones (like, sometimes, Simmel, too). He read Simmel, but found him, strange enough, as \"hard to understand\". The other case is Max Raphael, art historian and, like Bloch, a Simmel student. Simmel, e.g., managed that he could get in contact with Rodin. Raphael began in \"From Monet to Picasso\", a dissertation Wolfflin refused because being focused on contemporary art, to demand an \"absolute Gestaltung\" (total creation) from any particular piece of art. He obviously learned this 'hidden King' from Simmel's \"Rembrandt\" and overexaggerates it: modern art yet fails, says Raphael, to execute that. Later on, he switched over to Communism, but one still can show that underneath his concept of 'empirical art history' Simmel's ideas on art themselves wound up as a 'hidden King'.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N10P13","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46788385","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Images of Thought: the Leaf, the Life and the Arcades. For a Research of the Generative Principle of Imaginary. The main aspect of our imaginary is the variety and the quantity of phenomenon that characterizes our everyday life. This fragmentary scenario makes it tough to consider every element as a part of a unique imaginary. However, we can take into account some classic works in order to consider different phenomenon manifestations of a unique generative principle. The aim of this paper is to examine the works of Goethe, Simmel, and Benjamin, considering that they have in common the capacity to assemble multitude in a single image of thought. In fact, although they start from different field of research, they examine the empirical world as an expression of a unique generative principle. Therefore, for Goethe leaf is the “original form” of the botanical world. While, in Simmel’s work life is the “central idea” of the modern daily life. Finally, Parisian Arcades are for Benjamin the origin of the modern capitalism. Thus, the leaf, the life, and the Arcades, are meaningful examples to focus our attention on the opportunity to discover a synthetic image of our imaginary.
{"title":"Immagini di pensiero: la foglia, il denaro e i passages. Per una ricerca del principio formativo dell’immaginario = Images of Thought: the Leaf, the Life and the Arcades. For a Research of the Generative Principle of Imaginary","authors":"A. Tramontana","doi":"10.1285/I22840753N10P23","DOIUrl":"https://doi.org/10.1285/I22840753N10P23","url":null,"abstract":"Images of Thought: the Leaf, the Life and the Arcades. For a Research of the Generative Principle of Imaginary. The main aspect of our imaginary is the variety and the quantity of phenomenon that characterizes our everyday life. This fragmentary scenario makes it tough to consider every element as a part of a unique imaginary. However, we can take into account some classic works in order to consider different phenomenon manifestations of a unique generative principle. The aim of this paper is to examine the works of Goethe, Simmel, and Benjamin, considering that they have in common the capacity to assemble multitude in a single image of thought. In fact, although they start from different field of research, they examine the empirical world as an expression of a unique generative principle. Therefore, for Goethe leaf is the “original form” of the botanical world. While, in Simmel’s work life is the “central idea” of the modern daily life. Finally, Parisian Arcades are for Benjamin the origin of the modern capitalism. Thus, the leaf, the life, and the Arcades, are meaningful examples to focus our attention on the opportunity to discover a synthetic image of our imaginary.","PeriodicalId":40441,"journal":{"name":"H-ermes-Journal of Communication","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1285/I22840753N10P23","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46520397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：