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- Berntson, Martin, 1972-
(författare)
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Gabrielle Spiegel och den postmoderna utmaningen
- 2002
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Ingår i: <em>Kors och tvärs i teorierna. Ett undervisningsexperiment vid Göteborgs och Karlstads universitet</em>. - Göteborg : Göteborgs universitet. - 9188614409 ; , s. 106-118, s. 106-118
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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- Filipovic, Zlatan, 1974
(författare)
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Not Human Enough: Levinas and a Call For New (Old) Humanism
- 2013
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Ingår i: An Insatiable Dialectic: Essays on Critique, Modernity, and Humanism, Ed. Roberto Cantú. - Newcastle upon Tyne : Cambridge Scholars Publishing. - 9781443852920 ; , s. 104-121
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Bokkapitel (refereegranskat)abstract
- The humanity of man, Levinas argues in Humanism of the Other, is not defined by rationality or subjectivism of freedom, it is found instead in absolute humility and subjection of my freedom to the vulnerability of others. Indeed, for Levinas, the subject itself is constituted as singular or unique by an assignation of responsibility it cannot escape. The fact that no one can respond to the distress of others in my stead is what so imperially consigns me to my identity. The critique of humanism that is implicit in Levinas does not testify so much to its failure as to the hypocrisy of the humanist projects based on reason, integrity, autonomy and the dignity of the subject, its naive rights of freedom and self-assertion often appropriated by the discourses of exploitation and used as a shameless pretext for virile imperialism and colonial aggression. Instead, for Levians, humanism has not risen to the true height of its ideals, of what it means to be human. It is the status and the menaing of this ideal that this paper will question. For to be human is to be called to goodness such that the other counts more than myself. Freedom of the subject, ‘is not the source of all right and meaning,’ as Levians writes in Ethics and Infinity. It is rather the possibility of self-sacrifice and being for the other. Being called to goodness is being sobered up to a responsibility that for Levians is manifested as the-one-for-the-other, even as ‘substitution unto death.’ To be human is to call into question the prejudice of my freedom and my self-righteousness. It is to discover onself in passivity. The other person’s vulnerability, his mortality, comes as the effraction of my being, of my rights, and exposes the injustice of my selfish will. True humanness seems, in fact, to demand more than my capacity. I am thus never responsible enough, I am never human enough. The presence of the other person, the unabated pathos of his need and vulnerability, revelas me to my own shame, to a kind of self-effacement and absolute indiscretion of my own presence. There is a supplication to a freedom that precedes mine and to respond to it is to be human. This paper points towards a certain insufficiency of humanism and the inheritance of its concept in the context of Levinas’s writing as an expression a post-Enlightenment critique both of the notions of freedom and autonomy that are put in question in the responsibility for the other but also in terms of its pre-critical naivité about ‘the human nature’ and the metaphysics of the unified subject. Self-relation is broken in Levinas by infinite incumbent responsibilities that devolve on the subject like an insolvent debt one can never settle in good conscience. The self with all its resources is in a permanent deficit.
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Unraveling the logics of landscape
- 2014
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- Despite conceptual oscillations through times, the concept of landscape remains highly subjective, whereupon unraveling its 'logics' opens up to a plurality of interpretations. Accordingly, by focusing on the interconnections present in the non-haphazard production of landscape, this publication elaborates on how the rural landscape is valued, monitored, changed, harbored, used and misused, be it through actions, representations or metaphors. This book covers a broad range of topics, with contributions from scholars from more than 30 countries.
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- Berntson, Martin, 1972-
(författare)
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Vreta kloster och reformationen
- 2010
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Ingår i: <em>Fokus Vreta kloster. 17 nya rön om Sveriges äldsta kloster</em>.. - Stockholm : Statens historiska museum. ; , s. 369-383, s. 369-383
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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- Lindberg, Ylva, et al.
(författare)
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Culture on the move : Language and literature as vectors for cultural empowerment in Swedish education
- 2024
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Ingår i: Educare. - : Malmö universitet. - 1653-1868 .- 2004-5190. ; :1, s. 1-10
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Tidskriftsartikel (refereegranskat)abstract
- This special issue consists of five position papers, four articles and two essays covering diverse aspects of the theme Culture on the Move that foregrounds language and literature both as pedagogical tools and disciplinary fields necessary for learning to live and work in a culturally diverse world. The contributions stem from the initial activities within the graduate school “Culturally Empowering Education through Language and Literature” (CuEEd-LL). Centre-staging teaching and learning in Swedish education, the texts in this issue present a range of inroads into how language and literature can be used to support cultural diversity among pupils, students and teachers since cultural diversity is steadily gaining attention both as a resource and a challenge in education and society.
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- Persson, Martin, 1981
(författare)
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Gotländska arvssedvänjor 1785-1857
- 2008
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Ingår i: Gotländskt arkiv 2009. - : Föreningen Gotlands fornvänner. ; , s. 125-142
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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Vägen mot bekännelsen : Perspektiv på organisation, bekännelsebildning och fromhetsliv i Skara stift ca 1540-1595
- 2014
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- Under den senare delen av 1500-talet förändrades kyrko- och fromhetslivet i stora delar av Europa i takt med den nya tidens reformatoriska anda. Bekännelser formulerades, kyrkobyggnader omdanades, gudstjänstlivet reformerades och den folkliga moralen blev föremål för en disciplineringsprocess. Så var även fallet i Skara stift.Under denna tid hade stiftet fyra stiftschefer som hette Erik. De fyra Erikarnas samlade ämbetstid (1545-1570) inföll mellan två ofta omtalade perioder: efter den tidiga reformationsfasen då kyrkan i Sverige underordnades den världsliga makten och före den katolicerande kyrkopolitiska utvecklingen under Johan III:s regim.
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