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Histoires d′Amour , de Julie Kristeva: fantasmas do amor na cultura ocidental  [cached]
Ruth Silviano Brand?o Lopes
Caligrama : Revista de Estudos Romanicos , 1985,
Abstract: Palavras-chave: Teoria da literatura; Histoires d'Amour; Julie Kristeva; história de amor. Keywords: Theory of literature; Histoires d'Amour; Julie Kristeva; love story.
The search for redemption: Julia Kristeva and Slavoj i ek on Marx, psychoanalysis and religion  [PDF]
Boer Roland
Filozofija i Dru?tvo , 2007, DOI: 10.2298/fid0732153b
Abstract: Slavoj i ek and Julia Kristeva have followed strikingly similar paths in their intellectual and political development, moving from Marxism through psychoanalysis to Christianity. This article traces the way they have distanced themselves from Marxism and taken up psychoanalysis, of either the Freudian or Lacanian variety. For Kristeva, psychoanalysis provides the therapeutic solution to individual and at times social problems, whereas for i ek it is the best description of those problems without necessarily providing answers. However, through psychoanalysis, they have gone a step further and become enamoured with Christianity, especially Paul’s letters in the New Testament and the doctrine of love. Paul provides for Kristeva another and earlier version of psychoanalytic solutions, but he enables i ek to find the social and political answers for which he seeks. By connecting these intellectual moves with their own departures from Eastern Europe, one from Yugoslavia (and then Slovenia) and the other from Bulgaria, I argue that their search for redemption, of both personal and social forms, betrays a residual socialism. In fact, their moves into psychoanalysis and Christianity may be read as compensations for a lost socialism, so much so that i ek at least makes a belated recovery of Marx through Christianity and Kristeva can never quite excise Marx from her thought.
A Saint of Damned Memory. Clement III, (Anti)Pope A Saint of Damned Memory. Clement III, (Anti)Pope
Umberto Longo
Reti Medievali Rivista , 2012, DOI: 10.6092/1593-2214/341
Abstract: In the wake of the death of (anti)pope Clement III at Civita Castellana in the year 1100, various written sources bore witness to the many miracles – the plurima miracula – that occurred around his tomb. These miracles contributed to the spread of the fame of Clement’s sanctity, which was strongly upheld by the anti-Gregorian party and resolutely opposed by Gregory VII’s successors. Affirmed by some, contrasted by others, and ultimately condemned to oblivion, Clement III’s sanctity amply illustrates the reasons why the reform of the eleventh century cannot be interpreted as an unambiguous, linear process. Subito dopo la morte dell’(anti)papa Clemente III avvenuta a Civita Castellana nell’anno 1100, diverse fonti scritte recarono testimonianza dei molti miracoli – plurima miracula – avvenuti attorno alla sua tomba. Questi miracoli contribuirono alla diffusione della fama della santità di Clemente, che fu vigorosamente sostenuta dal partito antigregoriano e risolutamente osteggiata dai successori di Gregorio VII. Affermata dagli uni, contrastata dagli altri e in definitiva condannata all’oblio, la santità di Clemente III illustra ampiamente le ragioni per cui la Riforma del secolo XI non può essere interpretata come un processo univoco e lineare.
Catherine Belsey. A Future for Criticism  [cached]
Jennifer MURRAY,Lee GARNER
E-rea : Revue électronique d’études sur le Monde Anglophone , 2011, DOI: 10.4000/erea.1900
Abstract: Catherine Belsey’s A Future for Criticismfollows publications on Shakespeare and an exploration of a Lacanian approach to cultural criticism; it is contemporaneous with the publication by the journal Textual Practice of a special volume dedicated to critical views on her work over the years, notably since the publication of her influential Critical Practice.The title promises new directions, a vision for the future, a way forward for the literary/cultural critics that we, as teachers and rese...
Clement’s New Clothes. The Destruction of Old S. Clemente in Rome, the Eleventh-Century Frescoes, and the Cult of (Anti)Pope Clement III Clement’s New Clothes. The Destruction of Old S. Clemente in Rome, the Eleventh-Century Frescoes, and the Cult of (Anti)Pope Clement III
Lila Yawn
Reti Medievali Rivista , 2012, DOI: 10.6092/1593-2214/343
Abstract: In the early 1100s, the fifth-century church of S. Clemente in Rome was buried beneath an entirely new basilica. Inspired by suggestions published by Tommaso di Carpegna Falconieri (1998) and Valentino Pace (2007), the present article considers the possibility that this radical intervention constituted an act of damnatio memoriae or, better, of deletio memoriae, an obliteration of memory prompted by the nascent cult of miracles associated with Pope Paschal II’s enemy and rival, (anti)pope Clement III. Clement III (Wibert of Ravenna) died in 1100, not long after the execution of an extensive fresco cycle in the early Christian basilica celebrating the miracles and cult of the first-century pope and martyr St. Clement I of Rome. Resonances between these images and the prodigia attributed to Clement III may have invited analogies between the two Clements, especially during the turbulent early years of Paschal II’s pontificate, when Paschal, alarmed by reports of his adversary’s miracles, had Clement III’s corpse exhumed and thrown into the Tiber. The perceived correspondences between the first-century pope and his eleventh-century namesake may have extended to their postmortem resting places – Clement I was martyred by being thrown into the Black Sea – as well as to their shared attributes, particularly the pontifical vestments and white hair prominently displayed in the frescoes. These attributes disappear in the early twelfth-century mosaic of Clement I on the apsidal arch of the new, upper church, where the saint is instead represented as a young man with dark hair, a dark beard, and an apostle’s clothing. This extreme makeover in a work securely associable with Roman reform-party sponsorship effectively dissociated Clement I from the painted images in the earlier church and, very probably, from his eleventh-century namesake in the Tiber. Agli inizi del secolo XI, la chiesa di S. Clemente in Roma, risalente al secolo V, venne “seppellita” in una basilica completamente nuova. Inspirato dagli interventi di Tommaso di Carpegna Falconieri (1998) e di Valentino Pace (2007), questo articolo considera la possibilità che tale radicale intervento abbia costituito un atto di damnatio memoriae o, meglio, di deletio memoriae, una obliterazione della memoria indotta dal nascente culto dei miracoli associato con il nemico e rivale di papa Pasquale II, l’(anti)papa Clemente III. Clemente III (Guiberto di Ravenna) morì nel 1100, non molto dopo l’esecuzione di un ampio ciclo di affreschi nella più antica basilica che celebrava i miracoli e il culto del papa del I s
Julia Kristeva: Das weibliche Genie – Melanie Klein. Gie en: Psychosozial-Verlag 2008  [cached]
Lilli Gast
querelles-net , 2009,
Abstract: Julia Kristeva widmet sich im zweiten Teil ihrer Trilogie über das weibliche Genie dem Leben und Werk von Melanie Klein, die mit ihren Arbeiten über die früheste Verfasstheit des Psychischen das psychoanalytische Denken für die Psychosen und den Wahn aufschloss und die Rolle des Mütterlichen im psychoanalytischen Diskurs neu definierte. In ihrer Auseinandersetzung mit Klein gelingt Kristeva nicht nur eine ausgesprochen gelungene Einführung in Kleins Denken, sondern auch eine Analyse weiblicher Intellektualit t im 20. Jahrhundert. Zudem werden die Schnittstellen im Denken Kleins und Kristevas sichtbar. Julia Kristeva devotes this second installment of her trilogy on feminine genius to the life and work of Melanie Klein. Klein’s work on the early state of the psyche opened psychoanalytical thinking to psychoses, delusion, and the redefined the role of the motherly in psychoanalytical discourse. In her discussion of Klein, Kristeva provides not only a markedly insightful introduction to Klein’s thinking, but also an analysis of female intellectuality in the 20th century. Moreover, the reader clearly sees the interconnections between Klein and Kristeva’s thinking.
La literatura como cura en la obra de Julia Kristeva
Julia Pérez Arias
Revista Observaciones Filosóficas , 2007,
Abstract: A lo largo de toda la labor investigadora de esta autora existe un línea de conocimiento que arranca con sus trabajos en materia lingüística influenciados tanto por el círculo lingüístico de Praga que representa Benveniste en Francia quien aporta a la incipiente obra de Julia Kristeva el valor creador del nombre y del ser, como por los formalistas rusos entre los que se destaca a Bajtin y sus trabajos sobre la literatura que surge en el Renacimiento con el fin de enfrentarse al poder totalitario a través del dialoguismo que ofrecen los personajes novelescos, y en tercer lugar por el estructuralismo francés que rescata gracias al análisis textual de Barthes el saber y el placer del texto literario.Esta línea es continuada por la autora a través de su contacto con el psicoanálisis y la filosofía, resultando claves las aportaciones de Arendt quien destaca el valor de la acción y la producción en el seno de la actividad narrativa, Klein como psicoanalista que se ala el mal del matricidio enraizado en nuestra cultura, y por último Sartre aunando ambas teorías a través de su propia obra teatral.Y basándose en estos planteamientos teóricos, Julia Kristeva ha ido a lo largo de su carrera analizando las obras literarias de autores destacados en la historia literatura tales como Baudelaire y sus flores del bien y del mal, Céline el cual odia al prójimo como a sí mismo, Aragon quien considera que la verdad se encuentra en lo olvido, Duras denunciado crímenes sin castigo y exigiendo al menos una justicia de sonrisas y lágrimas, Bataille rememorando a través de la escritura el placer que nos convierte en soberanos, y Proust el cual gracias a la narración recupera el amor perdido.
O experimento de Clement-Desormes no século XXI
Bottecchia, Otávio Luiz;
Química Nova , 2010, DOI: 10.1590/S0100-40422010000800031
Abstract: the clement-desormes experiment is reviewed. by reason of a finite difference between the pressure within the system and its surroundings, bertrand and mcdonald have criticized the usual consideration of the adiabatic expansion as reversible. garland, nibler and shoemaker oppose, defining regions through virtual boundaries where the surroundings do not operate. for holden, the use of virtual boundaries is expendable. experiments cannot support a hypothesis testing due to experiment's intrinsic uncertainty. the role of polytropy in uncertainty is discussed. both thermodynamic definitions and kinetic model depict the real processes as irreversible phenomena and the reversible ones as a limiting hypothetical case.
The story of the courtship of Catherine “The Circassian”, the second wife of the prince Vasile Lupu  [PDF]
Lilia Zabolotnaia Pavel
Codrul Cosminului , 2012,
Abstract: This article presents the episode of the second marriage of Moldavian prince Vasile Lupu (1634-1653) with Catherine, of Circassian descent, a relative of the Crimea Tatar khan Behadir Gere (1638-1642). An extraordinary beauty, Catherine played an important role in the personal life of Vasile Lupu and had noticeable political and diplomatic skills. The author has paid special attention to historical sources, especially to Miron Costin's chronicle and Niccolo Barsi’s (Italian traveler) testimony, who had witnessed the arrival of Catherine from the Crimea into Moldavia.
Other and Stranger in the structure of the human self (Buber, Levinas, Kristeva)
Taras Lyuty
NaUKMA Research Papers in Philosophy and Religious Studies , DOI: 10.18523/2617-16781141914
Abstract: In this article, the author examines the relationship between the human self and its two distinctive conditions – the Other, as any alternative form of being, and the Stranger, as hostility. In the first part of the article, the author shows historical and cultural dimensions of Self and the Other in the European context. In this regard, anything that does not belong to a particular cultural area is deprived of ontological status and expelled. The Other has attributes of femininity or bestiality and is associated with evil or deviation. However, the extraordinariness of the Other causes a certain enchantment. Finally, the Other becomes an image of the mirror that offers a look at oneself from aside. The second part exposes the structure of the relationship between Me and Thou according to the theory of Martin Buber (1878–1965). Here the monolithic world appears as a double. Openness, intimacy, and trust are characteristic for this construction. Aggressive forms of power are replaced with respect and responsibility. In the third part, based on the ideas of Emmanuel Levinas (1906–1995), the totality of being is proved unlocked by interaction with the Other. It becomes possible as a response to sympathy and love. Therefore, the Other is revealed through his/her face that one can see, while human condition is based on the fact that a human cares for the existence of the Other. Finally, in the fourth part, the author appeals to Julia Kristeva (born 1941) approach to the problem of Stranger. He finds out that the possibility of recognizing the essential elements of Stranger within our Self is an important aspect of human identity, as we will only be able to clarify our own purposes by accepting someone else in ourselves.
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