" Her London neighborhood, Willesden, "was a big, colorful, working-class sea; Cambridge was a smaller, posher pond, and almost univocal; the literary world is a puddle.
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She sees her fleshed-out, complex characters as quietly contributing to a "more real, profound human culture" and disrupting a "world vision perhaps too univocal because predominantly controlled by men".
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An art is emancipated and emancipating when it renounces the authority of the imposed message, the target audience, and the univocal mode of explicating the world, when, in other words, it stops wanting to emancipate us.
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Very few symbols are as crystal clear as the common roadway STOP sign, and the beauty of this book is showing that symbolic language is not concise and univocal, but fluid, contradictory, and richly endowed with narratives both past and present.
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Deleuze adapts the doctrine of univocity to claim that being is, univocally, difference. "With univocity, however, it is not the differences which are and must be: it is being which is Difference, in the sense that it is said of difference. Moreover, it is not we who are univocal in a Being which is not; it is we and our individuality which remains equivocal in and for a univocal Being."Gilles Deleuze, Difference and Repetition, 1994, p. 39.
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Miller's "The Critic as Host" could be viewed as a reply to M.H. Abrams, who presented a paper, "The Deconstructive Angel," at a session of the Modern Language Association in December 1976, criticizing deconstruction and the methods of Miller. Miller presented his paper just after Abrams's presentation at the same session. In his essay "The Deconstructive Angel," Abrams argued that there is a fixed univocal meaning for a text and if we use deconstructive strategies History will become impossibility. Miller replied that univocal and determinate meaning is impossibility and history is also impossibility.
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Thomas Williams has defended a version of this argument.The Doctrine of Univocity is True and Salutory Gilles Deleuze borrowed the doctrine of ontological univocity from Scotus. He claimed that being is univocal, i.e., that all of its senses are affirmed in one voice.
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The univocal potency helps manifest intelligibility and gives determination to the ethos. # Equivocal: The equivocal potency is marked by its indefiniteness and difference. # Dialectic: Characterized by mediation, the dialectic sense places emphasis on self mediated wholeness. # The Metaxological: From the Greek 'metaxu' meaning 'between', the metaxological is a view of the ethos from the between as overdetermined.
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"Henry of Harclay and the Univocal Concept of Being." Medieval Studies, Vol. 68 (2006): pp. 205–237. ;On the infinite and the eternity of the world Harclay addresses arguments against this such as that infinite time creates infinite souls and therefore infinite power (equal or greater than God's), and that greater and lesser infinites would ensue (Dales 298–299).
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Within the ontological matrix of being, the different potencies can be expressed differently through the senses of being. These ways in which to express the potencies help explore the relations of sameness and difference within the ethos. The four potencies are: # Univocal: This potency is that of intelligibility and identity. It is a potency most clearly seen as the driving force behind modernity.
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Simultaneously, Deleuze claims that being is univocal, i.e., that all of its senses are affirmed in one voice. Deleuze borrows the doctrine of ontological univocity from the medieval philosopher John Duns Scotus. In medieval disputes over the nature of God, many eminent theologians and philosophers (such as Thomas Aquinas) held that when one says that "God is good", God's goodness is only analogous to human goodness.
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Miller argues that an obvious univocal reading in the conventional sense is a myth. There is only deconstructive reading and it generates new meanings. The poem invites endless sequence of commentaries, which never arrives at a ‘correct’ or final reading and meaning. Harold Bloom has formed a concept of the anxiety of influence to clarify the indebtedness of poets of a generation to the older generations.
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Medieval lawyers distinguished analogia legis and analogia iuris (see below). In Islamic logic, analogical reasoning was used for the process of qiyas in Islamic sharia law and fiqh jurisprudence. In Christian theology, analogical arguments were accepted in order to explain the attributes of God. Aquinas made a distinction between equivocal, univocal and analogical terms, the last being those like healthy that have different but related meanings.
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He followed Aristotle in asserting that the subject matter of metaphysics is "being qua being" (ens inquantum ens). Being in general (ens in communi), as a univocal notion, was for him the first object of the intellect. The doctrine of the univocity of being implies the denial of any real distinction between essence and existence. Aquinas had argued that in all finite being (i.e.
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The word 'parasite' evokes the image of an ivy tree, the deconstructive reading that feeds on a mighty masculine oak, the univocal reading, and finally destroys the host. Miller rejects this view and calls this image inappropriate. Deconstructive reading is an essential and naturalized ingredient of every reading that we cannot identify its presence. He undertakes a brilliant etymological investigation of the word 'parasite' to prove his critics wrong.
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This section uses Duns Scotus, Spinoza, and others to make the case that "there has only ever been one ontological proposition: Being is univocal. ... A single voice raises the clamor of being" (35). One then tries to understand the nature of differences that arise within Being. Deleuze describes how Hegel took contradiction—pure opposition—to be the principle underlying all difference and consequently to be the explanatory principle of all the world's texture.
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Harclay's most popular, and at the time of his writing, controversial, claims are those that concern ideas about the eternity of the world and the infinite, and the univocal concept of being. He attacked basic assumptions of those who argued the eternity of the world was impossible and that "all infinites are equal" (Dales 298). Harclay addresses these issues in Ordinary Questions XVIII and asks, "Could the world have existed from all eternity?" (Harclay 735).
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As for substance and accidents, he says that univocal commonality is also present because this unity of relation is not a being (either substance or accident) but a concept. This is because if there is not a difference between "the concept of being predicated of a substance, and the concept of a substance" it would be impossible for anyone to distinguish between an accident of a substance and the substance itself (M. Henninger 215).
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This is a position which, by modern standards would be considered exceptionally harsh, and has changed and softened since the 13th century. The Church was inexorably intermixed with the secular political structure. This was before the modern concept of separation of church and state had developed. It was also a product of Scholasticism which did not seek to find an equivocal position, but rather to reach a decisive univocal conclusion on matters of religion and philosophy.
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The complexity and equivocal richness resides in the fact that language is basically figurative and metaphorical and hence it cannot represent reality directly and immediately. Deconstruction is an investigation of what is implied by this inherence of figure, concept and narrative in one another. Deconstruction is, therefore, a rhetorical discipline. There is a common view that a poem has a true original univocal reading and the secondary or the deconstructive reading is always parasitical on the first one.
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Miller, however, claims that there is no difference between both these readings. In his conception there is the poem and its various readings, all of which are equally valid or non-valid. The poem is the food and the two readings, both univocal and equivocal, are fellow guests near the food. Thus we get a triangular relation between the poem and its two readings, or the relation could be like a chain without a beginning or an end.
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ISO 9:1995 is the current transliteration standard from ISO. It is based on its predecessor ISO/R 9:1968, which it deprecates; for Russian, the two are the same except in the treatment of five modern letters. ISO 9:1995 is the first language-independent, univocal system of one character for one character equivalents (by the use of diacritics) that faithfully represents the original and allows for reverse transliteration for Cyrillic text in any contemporary language.
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The word 'host' has a more complex derivation. It meant a guest and a stranger, a friend with whom you have a reciprocal duty of hospitality, and a stranger and an enemy, and of course the holy Host. Miller shows that each word has a reciprocal, antithetical meaning built in, that these words are all intertwined in their etymology. The antithetical nature of the words 'host' and 'guest' shows the great complexity and equivocal richness of the apparently obvious and univocal language.
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The range of applications of EIT is not limited to situations near equilibrium but encompasses several and various domains including -memory effects (fast processes, polymers, superfluids), -non-local effects (micro- and nano-materials), -non-linear effects (high powers, shock waves). However, the discussion is not closed. Several fundamental questions as the definition of a non-equilibrium entropy and temperature, the status of the Second law of thermodynamics, a univocal choice of state variables receive only partial responses and ask for more definitive answers.
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This is a technique prevalent in religious writings, where, for instance, human emotion is attributed to God, where he would not normally experience emotion in this sense. This technique is particularly notable in the book of Genesis, as an example of the theme of God as a personal god. Some Bible scholars, however, argue that human emotions ascribed to God are indicative of divine responses within the matrix of human history that are in fact analogous to human emotions though not univocal.
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In fact, God would not have any properties for which we have concepts. God would not even have properties such as existing, being self-identical, or even being the referent of the term 'God.' If God transcends human experience, then we cannot say something univocal about God, since such a claim presupposes that we know what it means to transcend human experience, and that it applies to God. The claim that God can only be described analogically is, as Plantinga describes, a double-edged sword.
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Every text is a vocalization of a vocalization. Miller asks a vital question at the beginning of his essay: when a text contains a citation from another text, is it like a parasite in the main text or is it the main text that surrounds and strangles the citation? Many people tend to see the deconstructionist reading as a parasite on its host, the univocal reading. Miller argues that deconstructionist reading is an essential and thoroughly naturalized ingredient in every reading, such that we cannot identify its presence.
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It is a high order abstraction representing commitment to a particular but equivocal and ill- defined normative goal.” An ideograph, then, is not just any particular word or phrase used in political discourse, but one of a particular subset of terms that are often invoked in political discourse but which does not have a clear, univocal definition. Despite this, in their use, ideographs are often invoked precisely to give the sense of a clearly understood and shared meaning. This potency makes them the primary tools for shaping public decisions.
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The term blue shirt by now represents for metonymy the international appearance for Italy, and the athletes who represent the country are called Azzurri.Except in motor sports, where the color assigned to Italy is traditionally the red race, and in other disciplines such as cycling and winter sports, which often make use of white. There is no univocal color coding of the blue links, so that the shade of blue is historically varied over time both within the same national team and, for example, in the same historical era between national teams of different disciplines.
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"Cleanth Brooks" 1352. and cites that there are multiple layers to any text, both its clear surface and its deep countervailing subtext: > On the one hand, the "obvious and univocal reading" always contains the > "deconstructive reading" as a parasite encrypted within itself as part of > itself. ON the other hand, the "deconstructive" reading can by no means free > itself from the metaphysical reading it means to contest.Synopsis of > Miller's "The Critic as Host" In 1986, Miller left Yale to work at the University of California Irvine, where he was later followed by his Yale colleague Jacques Derrida.
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For Weitz, it is "the very expansive, adventurous character of art, its ever-present changes and novel creations," which makes the concept impossible to capture in a classical definition (as some static univocal essence). While anti-essentialism was never formally defeated, it was challenged and the debate over anti-essentialist theories was subsequently swept away by seemingly better essentialist definitions. Commenting after Weitz, Berys Gaut revived anti-essentialism in the philosophy of art with his paper ‘"Art" as a Cluster Concept’ (2000). Cluster concepts are composed of criteria that contribute to art status but are not individually necessary for art status.
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Both aspects of his life and work have resulted in Bauçà being regarded more for his eccentricity than his work outside of Catalan-speaking countries. His poetry was notably diverse, when his character could suggest he would be univocal. In his biography of the author, Xavier Gual wrote that Bauçà was "renowned for his verbal and social radicalism". His first published poetry collection was Una bella història, which has been said to have "a strange, completely literal realism, galvanized by a melancholy, scathing and strangely fresh view of things"; Pere Antoni Pons wrote in 2017 that "the book represented an earthquake in the Catalan poetic scene".
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The book attempts to give a heterodox reading of Levinas's work and a new understanding of its importance. ABC Of Impossibility (Univocal, 2015) ABC of Impossibility consists of fragments from an allegedly abandoned work, which largely date from 2004-06. The initial project was to develop a theory of impossible objects that would take the form of alphabetized entries. These entries would deal with various phenomena, concepts, qualities, places, sensations, persons and moods. Bowie (OR Books, 2014; Expanded Edition – Serpent’s Tail, 2016) In Bowie, Critchley discusses the influence David Bowie’s music has had on him throughout his life as well as reflects on the philosophical depth of Bowie's work.
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In medieval disputes over the nature of God, many theologians and philosophers (such as Thomas Aquinas) held that when one says that "God is good" and that "man is good", man's goodness is only analogous to, i.e. similar to but distinct from, God's goodness. John Duns Scotus, while not denying the analogy of being à la St. Thomas, nonetheless holds to a univocal concept of being. It is important to note that Scotus does not believe in a "univocity of being", but rather to a common concept of being that is proper to both God and man, though in two radically distinct modes: infinite in God, finite in man.cf.
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One of the most criticized aspects of Al-Zamakhshari’s interpretations is his adaptation of Quranic verses according to a Mu’tazilite viewpoint. For those who vehemently oppose the Mu'tazilites and their views, Al-Zamakhshari has purportedly interpreted verses that cohere with his viewpoint as muhkam (rigid or univocal), and those which do not as mutashabih (ambiguous, equivocal, or allegorical). Thus, opponents of the Mu'tazilites accused him of "abandoning the apparent meanings" of some verses for the sake of preserving a strict Mu’tazilah view. Consequently, some have made "responses" to Al-Zamakhshari's, such as ِِ'Al-'intişaaf min Al-Kashshaaf "Vengeance against Al-Kashshaaf" by Ibn Munir Al-Sakandari (1223-1284).
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There is no univocal opinion regarding the origin of Kumyks. Some proposed that population of Kumyk plains of the 8th-10th centuries was directly ancestral to modern Kumyks.Смирнов К. Ф. Археологические исследованияв Дагестане в 1948—1950 гг. // Кратк. сообщ. ИМК XIV, 1952,с. 95-96 A view close to that is that Kumyks appeared in Dagestan along with Khazars in the 8th century and stayed afterwards. Some assume, that Kumyks appeared in Dagestan in the 12th-13th centuries along with Kipchaks.С. Броневский, Новейшие географические и исторические известия о Кавказе, В 2 частях, Москва - 1823 Kumyk verbal tradition carried through ages some proverbs and sayings coming from the times of Khazar Kaghanate.
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Thomas Aquinas argued that statements about God are analogous to human experience. An analogous term is partly univocal (has only one meaning) and partly equivocal (has more than one potential meaning) because an analogy is in some ways the same and in some ways different from the subject. He proposed that those godly qualities which resemble human qualities are described analogously, with reference to human terms; for example, when God is described as good, it does not mean that God is good in human terms, but that human goodness is used as a reference to describe God's goodness. Philosopher Taede Smedes argued that religious language is symbolic.
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Harclay believes it is necessary for there to be univocal concepts for it to be possible to make inquiries into God's nature. If things such as the definition of what it means to exist is equivocal between God and his creatures, then when we say "God exists" really we are just saying "God is God" so we have not proven anything and consequently are prevented from knowing anything about God (Harclay 461). Harclay continues until he reaches the conclusion that: [W]hatever formally pertains to God and to creatures is not ascribed equivocally, since comparison can be made [only] according to something common. (M. Henninger 215).
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At that time several massacres and rapes had taken place and property of worth billions of Rupees were burnt down by the forces, after short span of time Khan was again arrested and detained under PSA. After severe interrogation at Papa 2, he was lodged in Kotbalwal Jail and later shifted to Central Jail Jammu. After his release in 1993, Nayeem played a pivotal role in the formation of All Parties Hurriyat Conference (APHC). He had taken the pledge to strengthen the residence movement under a univocal agenda, which he still believes is the only effective way to achieve Kashmiri secession and join Pakistan.
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If we cannot use univocal language to describe God and argue against simplicity, we are equally handicapped when it comes to the arguments for divine simplicity. If we cannot rely on our usual modes of inference in reasoning about God, we cannot argue for the conclusion that God is not distinct from his properties. Plantinga concludes "This way of thinking begins in a pious and commendable concern for God's greatness and majesty and augustness, but it ends in agnosticism and in incoherence." Plantinga also gives three criticisms of the doctrine of metaphysical simplicity directly, stating that it is exceedingly hard to grasp or construe the doctrine, and it is difficult to see why anyone would be inclined to accept it.
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In March 2000, following the Bologna Declaration by 28 European Education Ministers, the European University Association and the Comite de Liaison within the National Rector's Conference convened the Convention of European Higher Education in salamanca Spain, hereinafter referred to as the "Salamanca Process"with the aim of discussing the Bologna Declaration and delivering an overall, univocal response to the Council of Ministers. Professor Osterwalder, Rector of ETH, was chosen by the conference as the Rapporteur of the Salamanca Process and the voice of Higher Education institutions. The meeting concluded with a declaration and a report that led to the basis of Higher Education reform within the Bologna process and the EU. In addition, the two conveners of the conference formed the European University Association.
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Historians who see their work as constructive of the national identity tend to appropriate the Marranos (or, Conversos) exclusively to their own nation and culture. Yovel's book argues it is impossible to attribute any integral and univocal identity to the Marranos, neither Jewish nor Hispano-Catholic, since it was, precisely, the disintegration of the compact characteristic of medieval society which is the most distinctive and interesting feature of these people, and one of the main contributions they made to early-modern Europe. One of this book's philosophical conclusions is that the split identity which the Inquisition persecuted and modern nationalism condemns as illicit, is a genuine and inevitable shape of human existence, which deserves recognition as a basic human freedom.
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CIS has not repeated this poll to date. Conversely, factors such as public indifference at the time of voting the amendment of the Statute of Autonomy (see "dual vote" section above) starkly contrasted with the harsh political controversy behind its amendment. Besides, the advent in the 2006 regional elections of a new party whose main ideology is countering Catalan nationalism, Ciutadans - Partido de la Ciudadanía, all make the independence issue a far from univocal question. In 2007, a poll indicated that, when asked about the relationship between Catalonia and Spain, 59.5% of respondents thought that Catalonia should be an autonomous community within Spain (the current situation), 17.5% considered that Catalonia should be a state within a federal state and only 13.5% believed that Catalonia should be an independent state separate from Spain.
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Aristotle's classificatory scheme had included the five predicables, or characteristics that might be predicated of a substance. One of these was the property, an essential universal true of the species, but not in the definition (in modern terms, some examples would be grammatical language, a property of man, or a spectral pattern characteristic of an element, both of which are defined in other ways). Pointing out that predicables are predicated univocally of substances; that is, they refer to "the same thing" found in each instance, St. Thomas argued that whatever can be said about being is not univocal, because all beings are unique, each actuated by a unique existence. It is the analogous possession of an existence that allows them to be identified as being; therefore, being is an analogous predication.
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This led to the word "dunce," which developed from the name "Dunse" given to his followers in the 1500s, becoming used for "somebody who is incapable of scholarship." An important question since the 1960s has revolved over whether Scotus's thought heralded a change in thinking on the nature of 'being,' a change which marked a shift from Aquinas and other previous thinkers; this question has been particularly significant in recent years because it has come to be seen as a debate over the origins of 'modernity.' This line of argument first emerged in the 1960s among popular French philosophers who, in passing, singled out Duns Scotus as the figure whose theory of univocal being changed an earlier approach which Aquinas had shared with his predecessors.Jacques Derrida, L'Écriture et la différence, (Paris, 1967), p216; G Deleuze, Différence et répétition, (Paris, 1968), pp.
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Thus, in his paintings are found evocative everyday objects, notably of his lived experience in Haiti, and of multiple interpretations at the will of the spectator, complex reading images such as riddles to be deciphered (toothless head, Baron Samedi's white cane, sports shoes and equipment, camping furniture and tents, etc.), despite the exegesis performed by the art critic Anne Tronche in 2003. In 1964, the artist adopted the clear line; inspired by Hergé (Petit Célibataire un peu nègre et assez joyeux, 1964, MNAM), then introduced objects on the canvas in 1966 with his series of "Combine paintings", evoking those of Robert Rauschenberg (1953–1964) and even more, those contemporary to Martial Raysse (Confidence, 1965, Fondation Gandur; Touareg, pèlerinage avec ressemblances, Lille Métropole Musée d'art moderne, d'art contemporain et d'art brut, 1966. Between 1968 and 1969, he stopped painting to practice only assemblage with his "lean sculptures", like Duchamp's ready-made sculptures. In sculpture, as in painting, it is a question of making ordinary things or objects surprising, of opening up possibilities of multiple meanings to icons or fragments of icons, originally univocal.
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The notion of Christian stewardship have not been univocal, but includes power and authority as well as humility and responsibility, features that influenced different interpretations.. Among Protestant denominations in North America, stewardship has often implied responsibility for financial resources that include tithing, and maintaining congregational and mission work, while other Christians have seen stewardship in relation to natural resources and increasingly today, environmental concerns. The latter contains two basic features: (1) stewardship as dominion over nature; and (2) stewardship as responsibility for earth keeping and protecting God’s creation. While both positions draw on a Christian anthropocentric worldview dominion stewardship centers on that interaction with nature should primarily enhance human life. In the context of modern industrialization, this has implied promoting human control as the exploitation of natural resources in the service of humanity.. This legitimization of human's use and exploitation of natural resources has lead to critique against Christianity’s role in shaping an growing ecological crisis. In contrast, alternative Christian stewardship positions have interpreting human’s elevated role as answerable to care for God's creation in a ecologically sustainable way, which today implies to also reverse humanity’s negative impact on the world’s ecosystems.
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