Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Role of modern society
Effects of modernity on society
Society and its impacts on the modern world
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Role of modern society
The space in which we live, which draws us out of ourselves, in which the erosion of our lives, our time, and our history occurs, the space that claws and gnaws at us, is also, in itself, a heterogeneous space. In other words, we do not live in a kind of void, inside of which we could place individuals and things. We do not live inside a void that could be coloured with diverse shades of light, we live inside a set of relations that delineates sites which are irreducible to one another and absolutely not superimposable on one another. (Foucault 2002, 231)
Foucault, in the above passage, from Of Other Spaces, is making an observation on the way that individuals exists within space. In this short paper I will attempt to delve into more detail and interpret the above paragraph using comparisons to some of the writings of Zygmunt Bauman and Nicholas Mirzoeff and some of my own understanding and reflection.
To begin with, Foucault discusses how we do not live in a void, that we are impacted by the heterogeneous space of the world around us. It would be extremely naïve to think that we could operate in isolation and without being affected by our contact with the world beyond our individual sphere. Bauman discusses the idea of residing
…show more content…
Furthermore, Mirzoeff’s observations highlight the heterogeneous nature of modern societies, where cultures are able to mingle with one another, creating new spaces which form a reflection of the past, present and future based on the hybrid nature of society. Thus, we are able to illustrate that although we may be individuals occupying our own unique position in time and space that space is not without outside influences and pressures affecting it even though it may at least appear to be a completely delineated space, distinct from spaces around
...lves the confirmation of the boundaries of the social world through the sorting of things into good and bad categories. They enter the unconscious through the process of socialisation.’ Then, “the articulation of space and its conception is a reminder that time boundaries are inextricably connected to exclusionary practises which are defined in refusing to adhere to the separation of black experience.”
The things that make one different are the things that cause the world to change and lead to conformity. Uniqueness is a characteristic that is in everyone; no one person is the same. In this way, Equality 7-2521 from Anthem, a novel written by Ayn Rand, conforms to society on his outward actions to keep him safe, but on this inside, his drive for individuality and not being “normal” allows him to discover a tunnel in which he discovers multiple things like electricity. In a similar aspect, I seek to with my mind, as if a moving vehicle, swerve sharply to the opposite direction to avoid indifference and achieve my maximum potential.
...he ‘actual’ objects. In comparison, the museum acts as a reminiscing snapshot of what was an unending change. This change was not the result of expansion but was rather a continual reframing of Soane’s perception of the world, which resulted in a continuous change in the positioning of the spaces within the house. The peculiar organization of the spaces and its objects is an imitation or rather mirroring of Soane’s mind, which was not orderly organized and catalogued but endlessly intricate. The house and his mind were filled with never-ending routes and labyrinth like viewpoints ranging throughout, which acted in conglomerate ways. The use of perspective and play with viewpoints in both works in relation to the division between social class, makes us as viewers realize the complexity of a human mind, its thoughts and perception on the spaces and people around it.
backbone of Descartes whole philosophy of our existence in reality. As long as we are thinking things, we exist.
Rene Descartes decision to shatter the molds of traditional thinking is still talked about today. He is regarded as an influential abstract thinker; and some of his main ideas are still talked about by philosophers all over the world. While he wrote the "Meditations", he secluded himself from the outside world for a length of time, basically tore up his conventional thinking; and tried to come to some conclusion as to what was actually true and existing. In order to show that the sciences rest on firm foundations and that these foundations lay in the mind and not the senses, Descartes must begin by bringing into doubt all the beliefs that come to him by the senses. This is done in the first of six different steps that he named "Meditations" because of the state of mind he was in while he was contemplating all these different ideas. His six meditations are "One:Concerning those things that can be called into doubt", "Two:Concerning the Nature of the Human mind: that it is better known than the Body", "Three: Concerning God, that he exists", "Four: Concerning the True and the False", "Five: Concerning the Essence of Material things, and again concerning God, that he exists" and finally "Six: Concerning the Existence of Material things, and the real distinction between Mind and Body". Although all of these meditations are relevant and necessary to understand the complete work as a whole, the focus of this paper will be the first meditation.
Space is something everyone experiences. However Eliade points out that different people have different reactions to the spatial aspect of the world. A profane man may experience space/spaces homogenously, “ no break qualitatively differentiates the various parts of its mass.” (pg. 22). For an example a profane man might classify a mall and church in the same way because he sees no religious value within them, but he then could regard a hospital sacred because that may be the place of his birth (in page 24 Eliade such sacredness is worthless). A religious man, on the other hand, could look at that same space, a mall and a church, and differentiate the sacred space, also known as the cosmos, from the profane space, also known as the chaos. In this case the religious man would classify the church as sacred place because it has some holy value and the mall as the profane space because it has no holy value at all. In clearer terms the the profane space is h...
. Its most famous defender is Descartes, who argues that as a subject of conscious thought and experience, he cannot consist simply of spatially extended matter. His essential nature must be non-m...
Problems with Foucault: Historical accuracy (empiricism vs. Structuralism)-- Thought and discourse as reality? Can we derive intentions from the consequences of behavior? Is a society without social control possible?
In his Meditations on First Philosophy, René Descartes seeks to prove that corporeal objects exist. This argument is put forth based on the principles and supposed facts he has built up throughout the Meditations. In order to fully understand his argument for the existence of corporeal things, one must trace his earlier arguments for effects and their causes, the existence of God, the nature of God, and his ability to never make mistakes.
Foucault’s notion of discourse entails the relationship between “knowledge of the truth” (dialectic) and “practice of the soul” (psychagogy) which is an art of true discourse. These relations bring out the parrhesiastic nature of the philosopher who engages in a true discourse. However, it can be noted that Foucault denies assuming knowledge of truth as the precondition of discourse. Truth is not known to the speaker prior to the utterance of the statements he makes. If the discourse of truth is to be analyzed the “truth” must be regarded as a permanent function of discourse. This suggests that discourse and truth goes hand and hand. Therefore “dialectic” and “psychagogy” do not determine the speaker’s ability when he/she makes a statement
Now I will critically examine Descartes’ mind-body philosophy by addressing the issues of individuation and identity. First, I need to be clear about the issues I am addressing. In order to fully understand the problem of individuation, we nee...
‘Through identifying places and organizing them, we make sense of the world we inhibit’ (Unwin,
Boundaries are an integral part of being alive and therefore they are present at every stage of the process of living. This makes them, first of all, necessary because they contribute to the creation of all animate and inanimate forms. Without boundaries there would be no form; there would only be an ever-expanding mass. At the same time boundaries can also be constricting, limiting, especially if accepted as insurmountable and all encompassing. When this happens, boundaries can stunt growth on all levels; they can turn something historical that should be analyzed, understood and placed within its proper context into something natural or worse, eternal. In the formation novel My Brilliant Friend, boundaries play a variety of contrasting roles
Heidegger, the founder of the hermeneutic paradigm, rejected the traditional account of cultural activity as a search for universally valid foundations for human action and knowledge. His main work, Sein und Zeit (1927), develops a holistic epistemology according to which all meaning is context-dependent and permanently anticipated from a particular horizon, perspective or background of intelligibility. The result is a powerful critique directed against the ideal of objectivity. Gadamer shares with Heidegger the hermeneutic reflections developed in Sein und Zeit and the critique of objectivity, describing the cultural activity as an endless process of "fusions of horizons." On the one hand, this is an echo of the Heideggerian holism, namely, of the thesis that all meaning depends on a particular interpretative context. On the other hand, however, this concept is an attempt to cope with the relativity of human existence and to avoid the dangers of a radical relativism. In fact, through an endless, free and unpredictable process of fusions of horizons, our personal horizon is gradually expanded and deprived of its distorting prejudices in such a way that the educative process (Bildung) consists in this multiplication of hermeneutic experiences. Gadamer succeeds therefore in presenting a non-foundationalist and non-teleological theory of culture.
To counter balance Cartesianism Hirsch puts forward Vico’s argument of ‘sensory topics’ which places imagery of shared identities and interactions at the heart of the landscape. The relationship between the physical and the metaphorical whilst very separate can be united. Only when the physical place or subject oriented (‘indexical’) place can be examined then the metaphorical space, non-subject orientated (‘non-indexical’) can begin to be understood (Gell, 1985). Thus the development of the indexical (e.g. maps) can lead to the understanding of the non-dexical (e.g. images). Mutually related.