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- Axelson, Tomas, 1960-
(författare)
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Vernacular meaning making : Examples of narrative impact in fiction film questioning the 'banal' notion in mediatization of religion theory
- 2015
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Ingår i: Nordicom Review. - : Walter de Gruyter GmbH. - 1403-1108 .- 2001-5119. ; 36:2, s. 143-156
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Tidskriftsartikel (refereegranskat)abstract
- The outcome of an audience study supports theories stating that stories are a primary means by which we make sense of our experiences over time. Empirical examples of narrative impact are presented in which specific fiction film scenes condense spectators' lives, identities and beliefs. One conclusion is that spectators test the emotional realism of the narative for greater significance, connecting diegetic fiction experiences with their extra-diegetic world in their quest for meaning, self and identity. The 'banal' notion of the mediatization of religion theory is questioned as unsatisfactory in the theoretical context of individualized meaning-making processes. As a semantically negatively charged concept, it is problematic when analyzing empirical examples of spectators' use of fictional narratives, especially when trying to characterize the idiosyncratic and complex interplay between spectators' fiction emotions and their testing of mediated narratives in an exercise to find moral significance in extra-filmic life. Instead vernacular meaning-making is proposed.
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| 2. |
- Johansson, Viktor, 1979-
(författare)
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Questions from the Rough Ground : Teaching, Autobiography and the Cosmopolitan ‘‘I’’
- 2015
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Ingår i: Studies in Philosophy and Education. - : Springer Netherlands. - 0039-3746 .- 1573-191X. ; 34:5, s. 441-458
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Tidskriftsartikel (refereegranskat)abstract
- In this article I explore how cosmopolitanism can be a challenge for ordinary language philosophy. I also explore cosmopolitan aspects of Stanley Cavell’s ordinary language philosophy. Beginning by considering the moral aspects of cosmopolitanism and some examples of discussions of cosmopolitanism in philosophy of education, I turn to the scene of instruction in Wittgenstein and to Stanley Cavell’s emphasis on the role of autobiography in philosophy. The turn to the autobiographical dimension of ordinary language philosophy, especially its use of “I” and “We”, becomes a way to work on the tension between the particular and the universal claims of cosmopolitanism. I show that the autobiographical aspects of philosophy and the philosophical significance of autobiographical writing in ordinary language philosophy can be seen as a test of representativeness—a test of the ground upon which one stands when saying “I”, “We” and “You.”
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| 4. |
- Leth, Palle
(författare)
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On Frege’s Notion of Predicate Reference
- 2013
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Ingår i: History and Philosophy of Logic. - : Informa UK Limited. - 0144-5340 .- 1464-5149. ; 34:4, s. 335-350
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Tidskriftsartikel (refereegranskat)
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| 9. |
- Ericson, Maria
(författare)
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Making and sharing the space: initiatives for story-sharing and reconciliation among women and men in South Africa and Northern Ireland
- 2006
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Ingår i: Nederduitse Gereformeerde Teologiese Tydskrif. - : Stellenbosch. - 0378-9888. ; 47:3 & 4
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Tidskriftsartikel (refereegranskat)abstract
- In this article I present findings from my earlier research on reconciliation in South Africa and Northern Ireland, together with some issues raised by my current research project on “reconciliation in South Africa from women’s perspectives”. Reconciliation is seen as a process whereby the diverse “moral landscapes” held in a war-torn society are addressed, with the aim of building, rebuilding or transforming relationships between those in conflict. A common strategy is to provide “safe spaces” where people from all “sides” can broaden their “moral landscapes” and find sources of common ground by listening to, and being challenged by, each other’s life stories and personal experiences of the conflict. On the basis of my case studies, I identify some important conditions for such “story-sharing”, as well as certain dilemmas. I also ask critical questions about what beliefs and practices that may silence certain stories, and how space and power are shared between women and men in church and society, in particular in post-TRC South Africa.
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| 10. |
- Ericson, Maria
(författare)
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Reconciliation and the Search for a Shared Moral Landscape – An exploration based upon a study of Northern Ireland and South Africa
- 2001
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- In Northern Ireland and South Africa obstacles to reconciliation were found in these elements of a “moral landscape”: – Experiences of trauma, separation and inequalities, – Divergent views of the conflict and of “the other”, – Opposing identifications and loyalties, – Norms for interaction, – Contestant interpretations of values such as “peace” and “justice”. This study describes how these obstacles have been addressed in: 1) Efforts, particularly by ecumenical groups, to bridge the Catholic/Protestant divide in Northern Ireland. 2) The work of, and debates surrounding, the South African Truth and Reconciliation Commission. On the basis of these dialogues in adverse circumstances, this study suggests some prerequisites for “emancipatory conversations” – a central question in the search for a global ethics. Ecumenical groups in Northern Ireland pursued a middle road between Unionism and Nationalism, focused on relationships between Catholics and Protestants, and stressed their shared responsibility. In South Africa there was more stress on the relationship between individual victims and perpetrators, on the responsibility of one group (i.e. whites) to repent, and on redistribution and material reparations as part of reconciliation. Initiatives for reconciliation in both contexts stressed dialogue, tolerance and non-violence. They were inspired by the notion of every person being created in God’s image and by a supreme loyalty to the God of all people. Particular attention was given to “storysharing”, i.e. the sharing of personal experiences of the conflict, rather than debating various viewpoints. Prerequisites for being able both to speak and to listen to “the other side” were: safety; equality of power; recognition of the humanity of “the other” and of one’s own human dignity; preparedness for critical self-examination; concern with one’s adversary’s welfare, and that the participants had achieved a sense of security in their own identities and some healing from their own traumas. A commitment to each other and the shared place of residence could serve as a basis for common ground, as could similar experiences of trauma, of parenthood, and (in Northern Ireland) of social class. Certain dilemmas were identified, such as what safety needs to prioritise, what stories to emphasise in the official discourse, and seeking harmony versus struggling to change inequalities.
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