Monster culture
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The document outlines seven theses about monster culture. The first thesis states that monster bodies are cultural constructs projected at a certain time and place to reveal and warn. The second thesis claims monsters always escape categorization by returning in different contexts modified by contemporary culture. The third thesis argues monsters refuse categorization by being hybrids that reject boundaries. The fourth thesis positions monsters at the gates of cultural, social, and identity differences. The fifth thesis suggests monsters police borders by punishing curiosity and delineating social spaces. The sixth thesis links monsters to fear and desire as dwelling in ambiguous spaces between attraction and fear. The seventh thesis frames monsters as standing at the threshold of becoming by returning to ask us to reevaluate cultural assumptions.
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Monster Culture (Seven Theses) by Jeffrey Jerome CohenRevise.docx
Monster Culture (Seven Theses) by Jeffrey Jerome Cohen
Revised for 7th grade by Mrs. Kibbie
I would like to propose is that I have developed a method of reading and understanding
cultures by studying the monsters they create. Though this theory is not unfailing and is
certainly not true in ALL CASES, I offer seven theses toward understanding cultures through
the monsters they bear.
Thesis 1: The Monster’s Body Is a Cultural Body
Monsters are born at a metaphoric crossroads as an embodiment of a certain cultural moment
-- of a time, a feeling, and a place. If you learn about the monster, you learn about the culture
that created it. The monster’s body incorporates fear, desire, anxiety, and fantasy, giving them
life and a kind of independence. The word MONSTER means “that which reveals” and “that
which warns. A monster is an embodiment of any given society or culture’s fears. They are
like a time capsule almost, a window into a culture.
Thesis II: The Monster Always Escapes
Even if monsters don’t escape at the end of stories, they are never really destroyed. How
many heroes have fought vampires in story after story? We see the damage that the monster
wreaks, the material remains such as footprints, bones, etc, but the monster always seems to
vanish. He or she is never caught and fully understood. The movie always has a sequel. How
many times will Ripley from the Alien movies fight various incarnations of the alien? How
many times will Jamie Lee Curtis’s character Laurie Schrode fight Michael Meyers? How
many people will face Freddy Kreuger?
Monsters change as the times change. Think about vampires for instance. When Bram Stoker
was writing the original Dracula novel, the author himself was being influenced by Victorian
values that made normal sexual feelings seem monstrous and wrong, as well as fears about
people from foreign countries coming to England and changing things. Vampires return in
many books by many authors and those authors have other influences different than Stoker’s.
Therefore, their vampires take on other characteristics that represent their society.
In each of these stories, the undead returns in slightly different clothing, each time to be read
against contemporary social movements or a specific, determining event.
Thesis III: The Monster Is the Harbinger of Category Crisis
Harbinger means a person who goes on ahead and makes the approach of something
known, a herald. If your class was headed down to lunch, and someone went ahead to let the
lunch workers know, you would be the harbinger.
Easy Cohen - Google Drive https://docs.google.com/document/preview?hgd=1&id=1NHO...
1 of 4 10/27/13 9:38 AM
Categories are the “boxes” in which we organize information. Categories are how we define
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They are unlike things that already exist in the world. If you thi ...
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Revised for 7th grade by Mrs. Kibbie
I would like to propose is that I have developed a method of reading and understanding
cultures by studying the monsters they create. Though this theory is not unfailing and is
certainly not true in ALL CASES, I offer seven theses toward understanding cultures through
the monsters they bear.
Thesis 1: The Monster’s Body Is a Cultural Body
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-- of a time, a feeling, and a place. If you learn about the monster, you learn about the culture
that created it. The monster’s body incorporates fear, desire, anxiety, and fantasy, giving them
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which warns. A monster is an embodiment of any given society or culture’s fears. They are
like a time capsule almost, a window into a culture.
Thesis II: The Monster Always Escapes
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many heroes have fought vampires in story after story? We see the damage that the monster
wreaks, the material remains such as footprints, bones, etc, but the monster always seems to
vanish. He or she is never caught and fully understood. The movie always has a sequel. How
many times will Ripley from the Alien movies fight various incarnations of the alien? How
many times will Jamie Lee Curtis’s character Laurie Schrode fight Michael Meyers? How
many people will face Freddy Kreuger?
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was writing the original Dracula novel, the author himself was being influenced by Victorian
values that made normal sexual feelings seem monstrous and wrong, as well as fears about
people from foreign countries coming to England and changing things. Vampires return in
many books by many authors and those authors have other influences different than Stoker’s.
Therefore, their vampires take on other characteristics that represent their society.
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against contemporary social movements or a specific, determining event.
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lunch workers know, you would be the harbinger.
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Lisa hiLL
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What should we do when bad governments order us to
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of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
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misunderstandings about Stoicism, hence the second
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I begin by exploring the Stoic rationale for the cosmopolis,
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a global ethics is impractical in the absence of supra-
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loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
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and in the face of hostile local institutions.
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was influential throughout the Greco-Roman world
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to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
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later generations; they were extremely influential in their
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14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
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Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
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Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
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Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
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GloriaAnzaldjaBorderlandst3b&ñfltSecond EditionIRA.docx
GloriaAnzaldja
Borderlands
t3b&ñflt
Second Edition
IRA J. TAYLOR LtBRNy
THE 1L1FF SCHOOL OF ThEOLOGY
DNVER.
CU%RApçtint ute 00
Copyright (c) 1987, 1999 by Gloria Anzaidüa
Copyright (c) 1999 by Karin Ikas
Mi rights reserved
Second Edition
10-9-8-
Aunt Lute Books
P0. Box 410687
San Francisco, CA 94141
Holy ReLics” first appeared in Conditions Six, 1980.
“Cervicide” first appeared in Labyris, A Feminist Arts Journal, Vol. 4,
No. 11, Winter 1983.
“En ci nombre tie todas las madres que ban perdido sus hifvs en Ia guerra”
first appeared in IKON: Creativity and Change, Second Series,
No. 4, 1985.
First Edition Cover and Text Design: Pamela Wilson Design Studio
Second Edition Cover Re-Design: Kajun Design
first Edition Cover Art: Pamela Wilson (Ehécall, The Wind)
Second Edition Typesetting: Kathleen Wilkinson
Senior Editor: Joan Pinkvoss
Managing Editor: Shay Brawn
Production, Second Edition: Emma Bianchi, Corey Cohen, Gina GemeLlo,
Shahara Godfrey, Golda Sargento, Pimpila Thanaporn
Production, first Edition: Cindy Cleary, Martha Davis, Debra DeBondt,
Rosana Francescato, Amelia Gonzalez, Lorraine Grassano, Ambrosia Marvin,
Papusa Molina, SukeyWilder, Kathleen Wilkinson
Printed in the U.S.A.
Library of Congress Cataloging-in-Publication Data
Anzaldtia, Gloria.
Borderlands : the new mestiza = La frontera / Gloria Anzaldba
introduction by Sonia SaldIvar-Hult. -- 2nd ed.
p. 264 cm.
EngLish and Spanish.
Includes bibliographical references.
ISBN-i 3: 978-1-879960-56-5 (paper) -- ISBN-b: 1-879960-56-7 (paper)
1. Mexican-American Border Region--Poetry. 2. Mexican-American
women--Poetry. 3. Mexican-American Border Region--Civilization.
I. Title. II. Title: Frontera.
PS3551.N95B6 1999
811’ .54——dc2l
With an introduction by Sonia SaldIvar-Hull
99-22546
CIP
7
La conciencia de la mestiza
Towards a New Consciousness
For Ia mujer de ml raza
habtará et espIritu.1
José Vasconcelos, Mexican philosopher, envisaged una raza
mestiza, una mezcta de razas afines, una raza de color—ta
primera raza sIntesis del gtobo. He called it a cosmic race, ta
raza casmica, a fifth race embracing the four major races of the
world.2 Opposite to the theory of the pure Aryan, and to the pol
icy of racial purity that white America practices, his theory is one
of inclusivity. At the confluence of two or more genetic streams,
with chromosomes constantly “crossing over,” this mixture of
races, rather than resulting in an inferior being, provides hybrid
progeny, a mutable, more malleable species with a rich gene
pool. From this racial, ideological, cultural and biological cross
poffinization, an “alien” consciousness is presently in the mak
ing—a new mestiza consciousness, una conciencla de mujer It
is a consciousness of the Borderlands.
Una lucha de fronteras I A Struggle of Borders
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continually walk out of one culture
and into another,
because I am in all cultures at the same time,
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Cultural solidarity
Many communities today are composed of different cultural traditions and ethnic groups that often come into conflict because they do not respect each other's worldviews and fail to reconcile differences through non-violent strategies. Cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding in plural societies where different cultures learn to coexist peacefully. Concepts like ethnocentrism, xenocentrism, cultural relativism and culture shock can affect cultural solidarity when encountering an unfamiliar culture.
Archetypal Criticism-LET Review
This document provides an overview of archetypal criticism as a literary theory. It discusses key concepts such as archetypes, the collective unconscious, and character types. Archetypal criticism examines common symbols, myths, and narrative patterns in literature that are meant to evoke deep, universal responses by tapping into the collective unconscious. Some examples given are the hero's journey monomyth and biblical archetypes like death and rebirth. Contributors to archetypal criticism discussed include Jung, Frye, Rank, and Campbell. The document also outlines strengths like its focus on symbolic meaning, and weaknesses such as criticism that it reduces individual works.
Essay About Social Issues.pdf
Essay On Social Issues | Social Issues Essay for Students and Children .... Outstanding Social Issues Essay ~ Thatsnotus. Essay on Understanding Social Problems | 1008CCJ - Understanding Social .... Sample essay on social work. 001 Social Issues Essay Topics ~ Thatsnotus. Understanding Social Problems Essay | 1008CCJ - Understanding Social .... Social issues essay By Kelvin. Social Issues Essay | Adolescence | Action (Philosophy). Social Issues of Electoral Preferences Essay Example | Topics and Well .... Social Issues Essay Topics for Student 2021 See Latest Examples .... social issues essay | Hero | Beowulf. 120+ Social Issue Essay Topics - Expert Sociology Essay Help.
The role of myth in society
Myths are stories that help answer fundamental human questions about identity, purpose, and morality. Myths predate religion, art, literature, philosophy and science as ways for societies to explain origins, motivate behavior, and provide entertainment. Myths play an enormous role by shaping the symbolic value system and unconscious psyche of any given culture through the stories and heroes they commemorate.
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Cultural solidarity
This document discusses concepts related to cultural solidarity in plural societies composed of different ethnic and cultural groups. It notes that while conflict can arise from a lack of respect or tolerance for other groups' worldviews, cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding. The document then examines concepts like ethnocentrism, xenocentrism, and cultural relativism in judging other cultures, as well as the effects of prejudice, scapegoating, authoritarian personalities, cultural values, and conflict theory on cultural relations.
Cultural solidarity
This document discusses concepts related to cultural solidarity in plural societies composed of different ethnic and cultural groups. It notes that while conflict can arise from a lack of respect or tolerance for other groups' worldviews, cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding. The document then examines concepts like ethnocentrism, xenocentrism, cultural relativism and the effects of ethnicity and prejudice on cultural relations.
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This document discusses ethnocentrism and cultural relativism. It defines ethnocentrism as judging other cultures based solely on one's own cultural values and standards. Cultural relativism is presented as an alternative approach where cultures are understood and judged based on their own cultural contexts and values rather than those of another culture. The document argues that a culturally relativist approach is needed in today's multicultural world to foster respect, tolerance, and cultural sensitivity between groups.
14 Social Alternatives Vol. 34 No. 1, 2015Classical
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a.
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
14 Social Alternatives Vol. 34 No. 1, 2015Classical
14 Social Alternatives Vol. 34 No. 1, 2015
Classical Stoicism and the Birth of a Global
Ethics: Cosmopolitan Duties in a
World of Local Loyalties
Lisa hiLL
Do I have responsibilities to strangers and, if so, why? Is a global ethics possible in the absence
of supra-national institutions? The responses of the classical Stoics to these questions directly
influenced modern conceptions of global citizenship and contemporary understandings of our
duties to others. This paper explores the Stoic rationale for a cosmopolitan ethic that makes
significant moral demands on its practitioners. It also uniquely addresses the objection that a
global ethics is impractical in the absence of supra-national institutions and law.
themed artiCLe
What do we owe to strangers and why? Is a global ethics possible in the face of national boundaries?
What should we do when bad governments order us to
mistreat strangers or the weak? These were just some
of the questions to which the ancient Stoics applied
themselves. Their answers, which emphasised the
equal worth and inherent dignity of every human being,
were to reverberate throughout the Western political
tradition and directly influence modern conceptions of
global citizenship. Yet, how the Stoics arrived at their
cosmopolitanism is often imperfectly understood, hence
the first part of the discussion. Objections that their ideas
were too utopian to be practically useful also reflect
misunderstandings about Stoicism, hence the second
part of the paper.
I begin by exploring the Stoic rationale for the cosmopolis,
the world state, after which I address the objection that
a global ethics is impractical in the absence of supra-
national institutions and law. Well aware that local
loyalties and the jealousy of sovereign states towards
their own jurisdictional authority would represent
significant obstacles to the practice of a global ethic, the
Stoics insisted that the cosmopolis could still be brought
into existence by those who unilaterally obeyed the laws
of ‘reason’ even within the confines of national borders
and in the face of hostile local institutions.
Background
Inspired by the teaching of Socrates and Diogenes of
Sinope (Diogenes the Cynic), Stoicism was founded
at Athens by Zeno of Citium in around 300 BCE and
was influential throughout the Greco-Roman world
until around 200 CE.1 Its teachings were transmitted
to later generations largely through the surviving Latin
writings of Cicero, Seneca, Epictetus, C. Musonius
Rufus and Marcus Aurelius, as well as the Greek
author Diogenes Laertius via his Lives and Opinions of
Eminent Philosophers. The Stoics not only influenced
later generations; they were extremely influential in their
own time. From the outset, Stoicism was a distinctive
voice in intellectual life, from the Early Stoa in the fourth
and third centuries BCE, the Middle Stoa in the second
and first centuries BCE, to Late Stoicism in the first
a ...
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GloriaAnzaldjaBorderlandst3b&ñfltSecond EditionIRA.docx
GloriaAnzaldja
Borderlands
t3b&ñflt
Second Edition
IRA J. TAYLOR LtBRNy
THE 1L1FF SCHOOL OF ThEOLOGY
DNVER.
CU%RApçtint ute 00
Copyright (c) 1987, 1999 by Gloria Anzaidüa
Copyright (c) 1999 by Karin Ikas
Mi rights reserved
Second Edition
10-9-8-
Aunt Lute Books
P0. Box 410687
San Francisco, CA 94141
Holy ReLics” first appeared in Conditions Six, 1980.
“Cervicide” first appeared in Labyris, A Feminist Arts Journal, Vol. 4,
No. 11, Winter 1983.
“En ci nombre tie todas las madres que ban perdido sus hifvs en Ia guerra”
first appeared in IKON: Creativity and Change, Second Series,
No. 4, 1985.
First Edition Cover and Text Design: Pamela Wilson Design Studio
Second Edition Cover Re-Design: Kajun Design
first Edition Cover Art: Pamela Wilson (Ehécall, The Wind)
Second Edition Typesetting: Kathleen Wilkinson
Senior Editor: Joan Pinkvoss
Managing Editor: Shay Brawn
Production, Second Edition: Emma Bianchi, Corey Cohen, Gina GemeLlo,
Shahara Godfrey, Golda Sargento, Pimpila Thanaporn
Production, first Edition: Cindy Cleary, Martha Davis, Debra DeBondt,
Rosana Francescato, Amelia Gonzalez, Lorraine Grassano, Ambrosia Marvin,
Papusa Molina, SukeyWilder, Kathleen Wilkinson
Printed in the U.S.A.
Library of Congress Cataloging-in-Publication Data
Anzaldtia, Gloria.
Borderlands : the new mestiza = La frontera / Gloria Anzaldba
introduction by Sonia SaldIvar-Hult. -- 2nd ed.
p. 264 cm.
EngLish and Spanish.
Includes bibliographical references.
ISBN-i 3: 978-1-879960-56-5 (paper) -- ISBN-b: 1-879960-56-7 (paper)
1. Mexican-American Border Region--Poetry. 2. Mexican-American
women--Poetry. 3. Mexican-American Border Region--Civilization.
I. Title. II. Title: Frontera.
PS3551.N95B6 1999
811’ .54——dc2l
With an introduction by Sonia SaldIvar-Hull
99-22546
CIP
7
La conciencia de la mestiza
Towards a New Consciousness
For Ia mujer de ml raza
habtará et espIritu.1
José Vasconcelos, Mexican philosopher, envisaged una raza
mestiza, una mezcta de razas afines, una raza de color—ta
primera raza sIntesis del gtobo. He called it a cosmic race, ta
raza casmica, a fifth race embracing the four major races of the
world.2 Opposite to the theory of the pure Aryan, and to the pol
icy of racial purity that white America practices, his theory is one
of inclusivity. At the confluence of two or more genetic streams,
with chromosomes constantly “crossing over,” this mixture of
races, rather than resulting in an inferior being, provides hybrid
progeny, a mutable, more malleable species with a rich gene
pool. From this racial, ideological, cultural and biological cross
poffinization, an “alien” consciousness is presently in the mak
ing—a new mestiza consciousness, una conciencla de mujer It
is a consciousness of the Borderlands.
Una lucha de fronteras I A Struggle of Borders
Because I, a mestiza,
continually walk out of one culture
and into another,
because I am in all cultures at the same time,
alma entre dos mundos, tres, cuatro,
me zumba la cabeza con ...
Anzaldúa - La conciencia de la mestiza (1).pdf
This document is the introduction to Gloria Anzaldua's book Borderlands/La Frontera. It discusses the concept of a "new mestiza consciousness" that arises from existing at the intersection of multiple cultures and identities. The introduction describes how growing up between cultures causes an internal conflict and "nepantilism," or being torn between ways. It asserts that a tolerance for ambiguity and contradictions is necessary for a new mestiza identity, as well as a breaking down of rigid boundaries and dualistic thinking. The goal is a synthesis into a new consciousness that can transcend divisions and oppression.
Class 18
The document outlines the daily agenda and homework assignments for a literature class. It includes a terms exam on key concepts, an in-class essay exam, and a discussion on trickster characters led by Helen Lock. Students are asked to evaluate trickster characters in an in-class writing and study terms for the upcoming exam. They must also post their in-class writing online and complete a blog prompt comparing two trickster characters. Readings are assigned from Moraga and Far along with preparing questions for Sui Sin Far.
Archetypes symbols Hunter2011
The document discusses archetypes and their relationship to creative works and pedagogy. It provides an overview of Jungian archetypes like the shadow, wise old man, mother, and explains how archetypes emerge in symbols and influence human experience across cultures. Case studies of To Kill a Mockingbird and Sons and Lovers are presented, showing how racial archetypes impact the former and how denial of the male archetype affects the protagonist in the latter. The document proposes having students map archetypes in texts and outlines creative writing applications involving archetype mapping.
Cultural solidarity
Many communities today are composed of different cultural traditions and ethnic groups that often come into conflict because they do not respect each other's worldviews and fail to reconcile differences through non-violent strategies. Cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding in plural societies where different cultures learn to coexist peacefully. Concepts like ethnocentrism, xenocentrism, cultural relativism and culture shock can affect cultural solidarity when encountering an unfamiliar culture.
Archetypal Criticism-LET Review
This document provides an overview of archetypal criticism as a literary theory. It discusses key concepts such as archetypes, the collective unconscious, and character types. Archetypal criticism examines common symbols, myths, and narrative patterns in literature that are meant to evoke deep, universal responses by tapping into the collective unconscious. Some examples given are the hero's journey monomyth and biblical archetypes like death and rebirth. Contributors to archetypal criticism discussed include Jung, Frye, Rank, and Campbell. The document also outlines strengths like its focus on symbolic meaning, and weaknesses such as criticism that it reduces individual works.
Essay About Social Issues.pdf
Essay On Social Issues | Social Issues Essay for Students and Children .... Outstanding Social Issues Essay ~ Thatsnotus. Essay on Understanding Social Problems | 1008CCJ - Understanding Social .... Sample essay on social work. 001 Social Issues Essay Topics ~ Thatsnotus. Understanding Social Problems Essay | 1008CCJ - Understanding Social .... Social issues essay By Kelvin. Social Issues Essay | Adolescence | Action (Philosophy). Social Issues of Electoral Preferences Essay Example | Topics and Well .... Social Issues Essay Topics for Student 2021 See Latest Examples .... social issues essay | Hero | Beowulf. 120+ Social Issue Essay Topics - Expert Sociology Essay Help.
The role of myth in society
Myths are stories that help answer fundamental human questions about identity, purpose, and morality. Myths predate religion, art, literature, philosophy and science as ways for societies to explain origins, motivate behavior, and provide entertainment. Myths play an enormous role by shaping the symbolic value system and unconscious psyche of any given culture through the stories and heroes they commemorate.
Christmas Essay In English
Essay On Christmas In English || Christmas Day Essay In English 450 words. Christmas Day Essay In English 10 Lines | Christmas Day Essay 100 Words .... 10 Lines on Christmas in English | Christmas 10 Points Essay | Few .... Christmas Essay | Short Essay on Christmas for Students and Children .... Essay On Christmas In English | Christmas Essay in English | Essay on .... 10 Easy Lines on Christmas Day In English l Short Essay On Christmas l .... Christmas Essay in English | Simple essay on Christmas | Beautiful Essay Christmas Day. christmas Essay In English , Christmas Essay In English 10 Lines .... Essay on Christmas Day (25 Dec) in English for Class 1 to 12 Students. Christmas Essay In English|| Short essay on Christmas - YouTube. Essay on Christmas - English, Essay. Essay on Christmas day| Christmas essay in English| 2019 - YouTube. Christmas essay | High School English essays - English Daily. 10 Line Essay/Nibandh on Christmas Day in Englis//Christmas Day par Speech in English//25 December.. Essay on Christmas Day for Students/Kids (Paragraph 100-400 Words). Essay on Christmas in English - YouTube. Essay on Christmas in English | Short and Long Christmas Essays for Kids. Christmas Essay Writing / Short Paragraph / Speech / 10 Lines in .... How To Write Christmas Essay - Adermann Script. 10 Lines on Christmas (English) | Christmas Essay | Short Essay .... Christmas Essay in English 10 Lines, Essay on Christmas. Christmas essay in English | English Lessons for Beginners | English .... Christmas Essay In English/Essay On Christmas in English Essay Writing .... Christmas Essay in English for Classes 1-3: 10 Lines, Short & Long .... Essay on Christmas in English - English mein christmas par nibandh. Christmas essay in English | Essay on Christmas | My favourite festival .... Christmas Essay in English | Essay on Christmas | few lines on Christmas | by Smile Please World. 10 Lines Essay on Christmas. Christmas essay in english wikipedia - An essay about christmas vacation. Christmas Carol Essay Help. Best Christmas Essay Short & Long Essay about Christmas for Students. 10 lines essay on Christmas in English| 25th December| 2019 - YouTube. Christmas Essay | Essay on Christmas for Students and Children in ... Christmas Essay In English
Legend and myth
Legends are semi-true stories passed down through oral tradition that often include supernatural elements. They are set in the recent past and try to explain natural phenomena or teach lessons. Myths are traditional stories, usually involving gods or heroes, that ancient cultures used to explain the origins of life or natural world. They often have fantastical elements. Both legends and myths share similar characteristics like blending real and fantastical elements, using stories to educate or entertain, and being set in the past but not always specifying when or where events took place. However, myths typically feature supernatural beings and focus on explaining natural or religious aspects of the world while legends emphasize teaching lessons through stories of common people in extraordinary situations.
Good Scholarship Essay.pdf
Learn How to Write a Truly Impressive Scholarship Essay!. College Sample Scholarship Essays | Master of Template Document. Stunning Scholarship Essay Sample ~ Thatsnotus. How to write a good scholarship essay. EXAMPLE ESSAYS FOR COLLEGE SCHOLARSHIPS – Terncentva14 Blog. Scholarship Essay - 20+ Examples, Format, Pdf | Examples. Scholarship Essay Examples That Won Money | Format And Steps. Free Essay - 26+ Examples, Format, Pdf | Examples.
Cultural solidarity
This document discusses concepts related to cultural solidarity in plural societies composed of different ethnic and cultural groups. It notes that while conflict can arise from a lack of respect or tolerance for other groups' worldviews, cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding. The document then examines concepts like ethnocentrism, xenocentrism, and cultural relativism in judging other cultures, as well as the effects of prejudice, scapegoating, authoritarian personalities, cultural values, and conflict theory on cultural relations.
Cultural solidarity
This document discusses concepts related to cultural solidarity in plural societies composed of different ethnic and cultural groups. It notes that while conflict can arise from a lack of respect or tolerance for other groups' worldviews, cultural solidarity is best expressed through intercultural trust, empathy, respect and understanding. The document then examines concepts like ethnocentrism, xenocentrism, cultural relativism and the effects of ethnicity and prejudice on cultural relations.
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14 Social Alternatives Vol. 34 No. 1, 2015Classical
14 Social Alternatives Vol. 34 No. 1, 2015Classical
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14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
14 Social Alternatives Vol. 34 No. 1, 2015Classical .docx
14 Social Alternatives Vol. 34 No. 1, 2015Classical
14 Social Alternatives Vol. 34 No. 1, 2015Classical
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GloriaAnzaldjaBorderlandst3b&ñfltSecond EditionIRA.docx
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Students will be able to explain the role and impact of Information and Communication Technology (ICT) in education. They will understand how ICT tools, such as computers, the internet, and educational software, enhance learning and teaching processes. By exploring various ICT applications, students will recognize how these technologies facilitate access to information, improve communication, support collaboration, and enable personalized learning experiences.
𝐃𝐢𝐬𝐜𝐮𝐬𝐬 𝐭𝐡𝐞 𝐫𝐞𝐥𝐢𝐚𝐛𝐥𝐞 𝐬𝐨𝐮𝐫𝐜𝐞𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐢𝐧𝐭𝐞𝐫𝐧𝐞𝐭:
-Students will be able to discuss what constitutes reliable sources on the internet. They will learn to identify key characteristics of trustworthy information, such as credibility, accuracy, and authority. By examining different types of online sources, students will develop skills to evaluate the reliability of websites and content, ensuring they can distinguish between reputable information and misinformation.
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Monster culture
- 2. Thesis # 1: The monster body It is a cultural body It is born at a certain cultural moment of a time, a feeling and place The monster body is a construct and a projection Monstrous that which reveals, that which warns
- 3. Thesis # 2: The monster always escapes The monster is incorporeal The monster returns… in a different context to be modified by the contemporary culture
- 4. Thesis # 3: The monster refuses categorization The monster is the harbinger of category crisis They reject categorization Hybrids Monsters rebuke boundaries and enclosures The geography of the monster is a contested cultural space
- 5. Thesis # 4: The monster dwells at the gates of difference It is as a dialectical OTHER It comes from outside, from beyond Different from the cultural, social, racial, economic or sexual stand point The monster can be displaced or marginalized because its monstrosity justifies its displacement
- 6. Thesis # 5: The monster polices the borders Curiosity is punished The monster delineates social spaces The monster prevents mobility into monstrous spaces Transgression can lead to becoming a moster
- 7. Thesis # 6 Fear & Desire The monster is linked to the forbidden The monster attracts The monster entices The monster dwells in exotic places It lurks in that ambiguous, primal space between fear and attraction
- 8. Thesis # 7: The monster stands at the threshold of ….becoming Monsters always return They are our children They ask us how we perceive the world They ask us to re-evaluate our cultural assumptions about race, sexuality, difference That´s why we have created them