MANOLO VALDES'S APPROACH TO ART FROM POSTMODERN PERSPECTIVE

We can say that postmodernism, which emerged in the second half of the twentieth century, brought a radical freedom to art by breaking up the understanding of art and the mindset of modernism, and ignored the hierarchical distinction between high culture and popular culture by removing the boundaries between art and daily life. In addition, postmodernism, which opposes the originality of art and that it is a product of genius, did not hesitate to make a deliberate return to the previous arts and to reinterpret them, arguing that art can also exist from repetitions. Thus, postmodern artists turn towards homogeneous elements in order to reach contemporary goals and ideas; They used the work itself as a new idea and a useful style by focusing on concepts such as "possessing", "imitation", "copying". In this article, the art understanding of Manola Valdes, one of the important living artists of today, has been examined with examples; The existence of a fictional new aesthetic structure, which is mostly "purified", "reduced" and lacking depth, is observed in his works woven through material, form, light and color. The works of many important artists from Renaissance to modernism served as an "excuse" in his works, and he transformed the works he took as reference into original works in line with the concept of Appropriation of postmodernism. Keywords: Manolo Valdes, Postmodernism, Irony, Pastigy, Appropriation

Making Sense of Music in Car Commercials

By analyzing the relationships between image, music, sound, voiceover, and text, I argue that the Ford Super Bowl LI "go further" commercial offers viewers a sense of “how it would feel” to drive or own a Ford car. An initial semiotic analysis shows that Nina Simone's "I Wish I Knew" helps to communicate that the car will make you free. But the advert’s effectiveness lies in its generation of a multilayered and complex sense of “to be free,” due in no small part to the original song’s embodiment of the particular type of radical freedom demanded by the black civil rights movement to which Simone belonged.

Radical freedom: Periyar and women

This paper looks at South Indian social reformer and anti-caste radical Periyar E.V. Ramasamy's approach to the women's question. Periyar was not just an advocate of social and economic equality between the sexes but espoused a radical concept of sexual freedom for women, which is central to his concept of liberty as such. While the anti-colonialists of his period defended native traditions and customs, Periyar welcomed modernity and saw it laden with possibilities for the emancipation of women. Likewise, where other social reformers addressed the women's question within the ambit of the nation and/or the family, Periyar saw both nation and family as institutions that limited the liberties of women. This paper compares his thoughts with The Dialectic of Sex, the key work of the radical feminist Shulamith Firestone, and highlights the similarities in their approach to women's liberation and sexual freedom, especially their critique of child-rearing and child-bearing. It explores Periyar's booklet Women Enslaved in detail and engages with lesser known, new primary material of Periyar on the women's question, concluding with a discussion of his perspective of the West.

Promoting Dialogic Pedagogy through Restricting Technologies

This commentary responds to claims Eugene Matusov makes about a student's right to the use of certain technologies in his or her education. We argue that the use, in particular, of adaptive technologies actually has the potential to inhibit a student's free choice (rather than facilitate it) and that through restricting certain technologies, genuine dialogic pedagogy may more successfully be promoted. We also engage Matusov's concept of the radical freedom necessary for education.

Women’s everyday resistance to intimate partner violence

Aotearoa/New Zealand’s rate of reported intimate partner violence (IPV) is among the highest in the Organisation for Economic Co-operation and Development (OECD). In this article, we step behind the statistical trends to document the ways in which violence manifests in women’s everyday lives and the subtle, imperfect ways in which they respond through the development of various resistive tactics. We explore how these women navigate their daily lives with violence, paying particular attention to moments of adaptation, agency and resistance. With the help of Te Whakakruruhau (Māori Women’s Refuge), we conducted semi-structured discussions with eight women (four staff members and four former clients) who revealed how deeply enmeshed IPV can become within the conduct of everyday life. This necessitates their development of tactics for surviving the danger associated with mundane practices, such as grocery shopping, sleeping and doing the dishes. In responding to everyday violence, the women in our study create moments of routine and radical freedom in the midst of the chaos that comes with IPV.

Megjegyzések a nemiség drámáját illetően (1.)

This philosophical meditation on the drama of bodily existence and sexual identity intends to explain and complement the reflection of Ricardo Aldana, who considered these issues from the Communio-theology point of view represented by Hans Urs von Balthasar and Adrienne von Speyr. The main claim to be exposed and phenomenologically corroborated is that the horizon of correctly interpreting the phenomenon of bodily existence is an existential and dramatic encounter with the Trinitarian reality. The context of an adequate response to one’s unique and sexual bodily existence is predetermined by Mary’s “Fiat!” and Christ’s redemptive sacrifice; these two yeses to divine love created the possibility for a radical freedom to embrace creation when it comes to the gift of bodily existence. The dramatic nature of our fundamental relationship with the body is characterized in two steps: first, by analyzing the paradoxes of how the body is given to us; and second, by argu- ing that the drama of being exposed to bodily existence can lead us through bodily self-gift (sacrification) and care for the (bodily existing) other to the discovery and contemplative appreciation of the body.

Mendelssohn, Kant, and the Possibility of Progress

The book concludes with an examination of Kant’s critique of Mendelssohn’s view of the possibility of moral progress in Part III of his 1793 essay on “theory and practice.” In Jerusalem, Mendelssohn had argued against Lessing’s view of the moral education of humankind that individuals can make moral progress but that the human race as a whole does not morally progress. Kant rejected Mendelssohn’s view in favor of rational belief that the human species as a whole will eventually achieve its moral objective. But Kant’s commitment to the radical freedom of each individual implies that change of heart not only from evil to good but also from good to evil is always possible, so that moral progress of the whole species may be possible but can never be guaranteed. On this issue too, Mendelssohn seems more realistic than Kant.

POSTMODERN AS AN ARCHITECTURAL PRACTICE

Of all movements in art and architecture history, postmodernism is perhaps the most controversial. Postmodernism was an unstable mix of the theatrical and theoretical. It was visually thrilling, a multifaceted style that ranged from the colourful to the ruinous, the ludicrous to the luxurious. What they all had in common was a drastic departure from modernism's utopian visions, which had been based on clarity and simplicity. The modernists wanted to open a window onto a new world. Postmodernism, by contrast, was more like a broken mirror, a reflecting surface made of many fragments. Its key principles were complexity and contradiction. In the architecture of postmodernism in the 1970s and 1990s saw widespread experimentation with architectural styles from the past that modernism had excluded. Postmodernism lived up to its central aim: to replace a homogenous idiom with a plurality of competing ideas and styles. Postmodernism shattered the established ideas about style. It brought a radical freedom to art and architecture, through gestures that were often funny, sometimes confrontational and occasionally absurd. Most of all, the architecture of postmodernism brought a new self-awareness about style itself. When architects began using high-powered software created for the aerospace industry, in the design phase, computer programs can organize and manipulated the relationships of a building's many interrelated parts. In the building phase, algorithms and laser beams define the necessary construction materials and how to assemble them. Combining new ideas with traditional forms, postmodernist buildings may startle, surprise, and even amuse. Familiar shapes and details are used in unexpected ways. Buildings may incorporate symbols to make a statement or simply to delight the viewer. The main characteristics of postmodernism in its various manifestations are highlighted, such as absolute relativism, the denial of truth as a metaphysical false value, the existence of which is nonsense, a manifestation of a totalitarian type of thinking.

The Radical Contingency of Being Born

In this chapter I argue that there is a radical contingency to one’s being born into one’s particular life as it unfolds from one’s birth onwards. For each of us, it is an ultimate fact that admits of no further explanation that I am born the particular individual I am and no one else. Using Sartre’s work, the chapter examines this radical contingency along with the connected phenomena of facticity and groundlessness. However, the chapter criticizes Sartre’s conception of radical freedom and puts forward in its place an idea of sedimented sense-making. On this basis, situatedness is re-interpreted to say that we are situated in that we continually make sense of our circumstances in sedimented ways. Autonomous choice and reflection are just one subset of ways in which we can make sense of the succession of circumstances that come down to us from birth.

Biel, Gabriel (before 1425–95)

Biel was the last great systematizer of scholastic theology and philosophy. Not noted for originality, he sought to produce a synthesis of the work of his predecessors. His thought is pervasively religious; a profound sense of the freedom of God’s will is basic to his perspective. He followed Ockham and Duns Scotus in emphasizing the sheer contingency of things. Nature, morality and salvation depend entirely on God’s will, and God could have determined otherwise. Such a view places sharp limits on the ability of reason to discover the truth about the nature and will of God; Biel subordinates reason to faith (although he is a master in the use of reason to defend revealed truth). The radical freedom of God coexists with significant moral freedom in humanity, since it is decreed by God that humans should be free to play an active role in determining their own destiny. Implied in this view of the human situation is an activist, pragmatic tendency, an interest in concrete applications of theoretical insights rather than in abstract speculation for its own sake.