Suchergebnisse

Ernest Gellner's understanding of the social role of absurdity is discussed & illustrated with examples of how different kinds of irrationality have social consequences. Gellner notes that anthropologists often attempt to explain away apparent incongruities with two principles of charitable interpretation: elastic contextualization & underlying structuralism. It is argued that moral & cognitive uncertainty is universal & expressed through incoherence. Absurdity may also be the consequence of a mistake or stupidity. Carlo M. Cipolla's (1989) useful analysis of stupidity is shown to be widely applicable. There is considerable reluctance to call stupid incoherence perceived by ethnographers, but not their hosts. It is argued that the recognition of absurdity is often superior to the principle of charity when interpreting societies. 28 References. H. von Rautenfeld

Abstract
There can be no such thing as the meaningful life, but only a meaningful life for a particular life as it is lived. Thus, there are meaningful lives, which are lives that make sense and are sufficiently aligned, these two characteristics being honed successively by the limits of a particular contingent form of life, a particular individual of that form of life, and a particular time in the life of that individual. Only the form of a meaningful life may be given, which is sense and alignment, whereas its content may only be determined by the individual whose life it is.

DESPITE THE TANKS, THE GUNS AND THE CHAOS, LIFE GOES ON IN THE TOWNS AND VILLAGES OF IRAQ

Water is the most important part of day to day life. It is responsible for overall sustainable development. Water crisis directly and indirectly affect human life and have deep impact on economic development. Hence, management of water resources is a need of an hour. Integration of water management needed to takes place at national, regional and local level. Emphasis should be given to behavioural changes regarding adoption of various water conservation techniques. It is not only the responsibility of Government but also the responsibility of stake holders like hydrologist, ecologist, planners and individuals in community through a collective approach for better water management and to equitably distribute clean water and tackle related issues.

This essay reconsiders the importance of performativity to scholarship on life writing by exploring the potential of Eve Sedgwick's concept of the periper-formative utterance for reading queer life narratives. Taking the documentary Tarnation (2003) as an example, I argue that a range of life narrative practices can be understood as periperformative: texts that both narrate an individual life and critically interrogate the textual conditions under which lives are narrated. I suggest that a key element of periperformative life narrative is a critique of the importance of using a unique voice that speaks from and about the lived experience of the subject. The essay identifies the use of ventriloquism and collage as important characteristics for undertaking this critique.

"Literature for life" is a unique type of Thai contemporary literature . It has risen to prominence in the history of Thai contemporary literature in at least two periods. The first period was between A.D.l947 and 1957 and the second was the October 14, 1973–October 6, 1976 era. Literature for life was influenced by the concept of "art for life's sake," which was much discussed in literary magazines between 1947 and 1957, particularly by Asni Phonlachan, who criticized traditional Thai literature from the point of view of "art for life's sake" and Udom Sisuwan, who saw Sri Burapha's novels as "literature for life". The concept of "art for art's sake" influenced not only critics but also writers during that decade. Literature for life returned to popularity in the period between October 14, 1973 (2516) and October 6, 1976 (2519) because of political conflict. Young activist writers expressing their beliefs in the need for social change made literature for life the mainstream of Thai literature during that time. Nowadays, political ideology being no longer so prominent an issue, literature for life is less powerful but still exits.