Suchergebnisse

Communication, as a social activity existing in and comprising almost any human action, cannot take place but as a mediated performance, given that it consists in the triadic relation between transmitter, message and receiver. Its goal is always the transmission of a message with the highest possible coherence and, at the same time, its simultaneous comprehension with the less possible deterioration of its original meaning. A basic assumption is that a potential difficulty in everyday communication is due for the most part to the existence of one or more parasites, which could be detected either in external factors or in the message itself. The question is whether a parasite could live in the signifier of a word and thus determine or alter its signified during an act of communication. This paper aims at exploring Serres' view on parasite and attempting to identify its existence and function within the signifier of words we use in everyday life. To that end the terms of "democracy" and "polis" will be used as examples of hosts of parasites.

The current financial and moral crisis has triggered many discussions on the function of political in-stitutions as well as the degree of participation of the peoples in decision making and in the political life in gen¬eral. Another open issue in academic and political discussions is the management of common resources as well as what one could possibly call common (i.e. spaces, institutions, values, traditions, and customs). Many voices coming from the 20th century (Castoriadis, Arendt) are raising doubts about the form of our political systems the content of democracy and the use of public space. If we are indeed living in the era of a shift of paradigm in social and political life, humanities should treat the question of new forms of life, coexistence and governance and, hence contribute to the reconceptualisation of classical terms used to describe institutions, values and imaginary significations. This paper aims at examining the content of signifieds and the use of signifiers (signi¬fieds of the signifiers) related to political theory, such as democracy, public, private, common(s), in the work of liberal thinkers and thinkers supporting political autonomy theories, and thus participating in the overall discus¬sion regarding modern political transformations. DOI: http://dx.doi.org/10.5755/j01.sal.0.25.8521 ; Šiuolaikinė finansinė ir moralinė krizė nuolat įžiebia diskusijas dėl politinių institucijų funkcijų ir dėl paprastų žmonių dalyvavimo priimant sprendimus priėmime bei politiniame gyvenime apskritai. Daugelis pasisakymų dar XX amžiuje (Castoriadis, Arendt) irgi žadino abejones dėl mūsų politinės siste¬mos formų, dėl demokratijos turinio ir viešosios erdvės naudojimo. Jei mes iš tikrųjų gyvename socialinių ir politinių paradigmų pokyčių eroje, humani¬tariniai mokslai turi nagrinėti naujų gyvenimo formų, koegzistavimo ir valdžios klausimus ir tokiu būdu prisidėti prie klasikinių terminų, skirtų apibūdinti institucijas, vertybes ir įsivaizduojamas signifikacijas (prasmes, reikšmes) rekonseptualizacijos. Šio ...

[Abstract] "Performing Culture and Breaking Rules" How is it possible to perform more than is required? And yet, isn't that precisely what is required, in order for an interlocking society of human beings to function, develop and evolve? If human beings only did what we were told to do, we would live in complete monotony and enslavement. If human beings did only what we were permitted to do, nothing interesting would ever happen. Although performance has often been limited to the study of isolated artistic forms of expressions (music, visual arts, etc.), it is equally possible to analyze culture, on the whole, as a behaviourencoding system of rules and regulations, wherein the individual actor's performative appropriation and reinterpretation of these said (cultural, political, artistic) rules makes possible the culture's very survival, against all odds and obstacles, over long periods of time, as a "tradition" upheld by a community of rulefollowers / rule-breakers. Rules, in a very real sense, are meant to be broken. Rule-breaking, by the same token, is, as it were, legislated within the very law code itself, as its own guarantee of immortality. After all, what law could function for any period of time without undergoing reinterpretation? This is good news both for culture and for the avant garde (the creative individual or collective), because even the strictest of rules creates its own conditions of transgression, and vice versa. The performance of culture through the creative freedom of the transgressive individual — i.e. any individual qua his or her individuality — is the sine qua non for a democratic society of peers. Creativity depends upon structure, and structure depends upon that which breaks its shackles of normativity, by rebirthing structure transgressively. The whole point of interpreters is to make things alright for the reappearance of the "father" (the law code) again. This is what protestant reformism does. Ironically, then, anarchy is the only guarantee of the rule of law.

Abstract
The exploration of the modification of signifieds, which interpret human activities, social phenomena and the dialectics between them, has as indispensable presupposition the acceptation on a methodological level of the process of transformation of three necessary elements (thought, semiosis, world) for the perception and ontological identification of physical entities or cultural objects. The phenomenological theory of the beginning of the 20th century seems to consolidate this acceptation and, at the same time, refute it. According to this philosophy, it is very important for one to know the structure of the action of "taking into consideration of something". This structure is perceptible if, free from theoretical schemes of interpretation and bias, one examines what is revealed by itself. This principle seems to contradict a possible theory of semiotics, which intends to define the borders of semiotics by exploring the evolution of phenomena, concepts and interpretations. Notwithstanding, Husserl, citing Franz Brentano's term intentionality, speaks of the extensive character of the conscience, which is not defined as an interior sealed space, but as a flux of experiences, opened towards the world. This paper aims at questioning the term intentionality and its importance for a theory on the borders of semiotics by evoking the example of Aristotle's terms synonymy and homonymy.

Abstract
The mariners of the 20th century, travelling around the world and working in multinational and multicultural environments, have been the vehicles'of a particular ideal of globalization. Their experiences and rare knowledge, which constitute-and expressed through-forms of life composed of similar language games (social discourse, argot and maritime terms) are registered in different literary traditions and collective imaginaries. The semiotic systems, where significations of maritime everyday life are embodied, are the product of procedures of condensation and expansion of meanings, which are to be found in maritime literature. This paper aims at examining on the one hand the intertextuality in Alvaro Mutis' Abdul Bashur, Dreamer of Ships, the Colombian novelist who lived in several countries of the world and in Nikos Kawadias' poetry, the Greek poet who travelled all over the world, and on the other hand the semiotic modalities that construct the maritime semiosphere in different literatures. Methodological tools to be used are Wittgenstein's philosophy of language on forms of life, Fontanille's and Zilberberg's comments on this theory and on Lotman's semiosphere and Aristotle's Poetics. The universality of maritime semiotic systems in the literature to be presented is going to prove that social and professional groups develop common practices and idioms independently of national contexts and represent a very fine example of globalization-and of course-before our post-modem era.