Modern Social Imaginaries (Public Planet Books)

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Modern Social Imaginaries (Public Planet Books)

Modern Social Imaginaries (Public Planet Books)

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Serial works of art thus form a privileged field of studies since they turn this recursion and redundancy into structuring principles. This research tries to illustrate this serial conceptualization of the imaginary by analyzing serial literature, television series, comic books, serial music and dance, etc. In ‘Imagination and Belief,’ George Taylor analyzes some central issues in Paul Ricoeur’s still unpublished Lectures on Imagination, held at the University of Chicago in 1975. The paper focuses on the relation between imagination and belief while relying on the schematic distinction Ricœur draws in his lectures. According to this distinction, we should consider imagination across two axes: across the horizontal axis we have the set of possible forms of imagining ranging from the extreme of ‘reproductive imagining’ to the extreme of ‘productive imagining’; across the vertical axis we have the set of possible attitudes toward the imaginary, ranging from the extreme of ‘belief’ to the extreme of ‘critical distance.’ Taylor focuses on the vertical line and offers an appraisal of imagination as belief and as critical distance. Taylor questions two central aspects of Ricœur’s account: (i) the view that critical distance can neutralize all kinds of belief, and (ii) the view that belief must necessarily be negative in the theory of imagination. Taylor’s critique of these aspects of Ricoeur’s philosophy of productive imagination unfolds within the framework of an overall approval of Ricoeur’s theory. While building on other arguments offered by Ricoeur, Taylor contends that belief plays a constant role across Ricoeur’s vertical axis. Part of the value of the vertical axis lies in recognizing that along this spectrum, our imaginative orientations, including social and political ones, are beliefs that need to be tested by contrasting them to other imaginative perspectives. Taylor concludes his analysis with a brief examination of the way in which his thesis coheres with and is reinforced by other contemporary work in cognitive theory, and especially in the work of Daniel Kahneman and Aaron Tversky. Taylor C (2013) Retrieving realism. In: Schear JK (ed) Mind, reason, and being-in-the-world: the McDowell-Dreyfus debate. Routledge, Abingdon, pp 61–90 Alexander, Jeffrey C., Dominik Bartmanski, and Bernhard Giesen. 2012. Iconic Power. Materiality and Meaning in Social Life. New York/Houndmills: Palgrave. Heidegger, Martin. 1977 (1938). The Question Concerning Technology and Other Essays. New York: Harper Torchbooks.

Adams, Suzi. 2011. Arnason and Castoriadis’ Unfinished Dialogue: Articulating the World. European Journal of Social Theory 14(1):71–88. https://doi.org/10.1177/1368431010394510. Several authors have criticized Taylor by saying he is unduly affirming that the exclusive humanist position is less deep and fuller that that of transformative religion (McLennan 2008; Bernstein 2008) and even that the use of a sense of fullness is misleading per se (Ward 2008). Taylor’s own response goes along the lines of recognizing that it is impossible for positions defending belief (“strong religion”) and unbelief to apodictically prove their points and that in any of those stances there are meta-theoretical views which are also of a normative kind. (McLennan 2008, 2010). Differences between them may prove to be intractable. However, it would still be possible to phenomenologically describe (Casanova 2008) the ways in which human fullness is sought as belonging to a continuum between religion and exclusive humanism (Marty 2008). Andacht, Fernando. A Semiotic Framework for the Social Imaginary. Arisbe: The Peirce Gateway, 2000.Anderson, Benedict. 1983. Imagined Communities: Reflections upon the Origin and Spread of Nationalism. London: Verso. Sheehan J (2010) Whan was disenchantment? History and the secular age. In: Warner M et al (eds) Varieties of secularism in a secular age. Harvard University Press, Cambridge, MA, pp 217–242 Arising out of phenomenological, psychoanalytic and sociological thought, the interdisciplinary field of social imaginaries has burgeoned in the last two decades and spread internationally. From primary traditions of thought in philosophy, and especially phenomenology and hermeneutics, the field has grown to also include contributors from sociology, history, psychoanalysis, urban studies, cultural and social geography, political theory, legal studies, as well as its established domain of social theory. Philosophically, The International Journal of Social Imaginaries draws on the resources of phenomenology and hermeneutics. The growth in the field since the turn of the century has incorporated key challenges facing contemporary society. Charles Taylor’s renowned book Modern Social Imaginaries (Duke University Press, 2004) is a landmark widening the appeal of the field, by applying conceptual and theoretical suppositions to societies, politics, and culture in Western societies. In its wake, scholars have discussed global, feminist, ecological, capitalist, humanitarian, constitutional, populist and religious imaginaries, and increasingly, non-Western imaginaries. Seeking to capture this vitality, The International Journal of Social Imaginaries aims to investigate social imaginaries from theoretical, comparative, global, historical, interdisciplinary and inter-civilizational perspectives. The journal’s objective is to foster challenging research on the growing and diversified field of social imaginaries, on the one hand, and the related field of the creative imagination, on the other. As one would expect, other debates have occurred in connection with Taylor’s use “transcendence” as part of the theoretical tools for his narrative, which I am not mentioning because they fall beyond the scope of my study. One of the most influential philosophers in the English-speaking world, Charles Taylor, has earned international acclaim for his contributions to political and moral theory, in particular to the debates on the formation of identity, multi-culturalism, secularism and modernity. In Modern Social Imaginaries, Taylor continues with his recent reflections on the issue of multiple modernities. To explain the differences between them, he puts forward the idea of social imaginary, in other words, of a broad understanding among a specific group on how they imagine their social life.

In 1975, Cornelius Castoriadis used the term in his book The Imaginary Institution of Society, maintaining that 'the imaginary of the society ... creates for each historical period its singular way of living, seeing and making its own existence'. [4] For Castoriadis, 'the central imaginary significations of a society ... are the laces which tie a society together and the forms which define what, for a given society, is "real"'. [5] Alexander, Jeffrey C. 2010. The Performance of Politics. Obama’s Victory and the Democratic Struggle for Power. Oxford: Oxford University Press. John R. Searle considered the ontology of the social imaginary to be complex, but that in practice 'the complex structure of social reality is, so to speak, weightless and invisible. The child is brought up in a culture where he or she simply takes social reality for granted....The complex ontology seems simple'. [19] He added the subtle distinction that social reality was observer-relative, and so would 'inherit that ontological subjectivity. But this ontological subjectivity does not prevent claims about observer-relative features from being epistemically objective'. [20] Technology [ edit ] Lakoff, George. 2016. Moral Politics. How Liberals and Conservatives Think. Chicago: University of Chicago Press.Milbank J (2009) A closer walk on the wild side: some comments on Charles Taylor’s a secular age. Stud Christ Ethics 22:89–104 Just as the general interest in imagination has grown, so also an interest in societies, cultures, civilizations, and currents of knowledge beyond Europe and the West has grown significantly, and especially since the 1980s and 1990s. A shift in interest from modernity that characterizes the North Atlantic world to multiple modernities has broadened the field’s scope from international vantage points. The empirical and historical focus on multiple forms of human consociation has an equivalent in the realm of theory. Pluralizing the imaginary as imaginaries and mapping the multidimensional institution of social life delineate how we might interpret cultural and social meaning. This may be in experiences of nationalism, public politics, capitalism, democracy, human rights law conflict, gendered or class-based social relations, or different modes of being. Instances, patterns, or episodes of how these are instituted are wide open to specific analyses within the social imaginaries paradigm. Iser, Wolfgang. 1993. The Fictive and the Imaginary. Charting Literary Anthropology. Baltimore: Johns Hopkins University Press. J. Childers/G. Hentz eds., The Columbia Dictionary of Modern Literary and Cultural Criticism (1995) p. 152 Kuhn, Thomas S. 1963. The Structure of Scientific Revolutions. Chicago: University of Chicago Press.

Inquiring into the creativity of the imagination in shaping the human experience of the world not only on an individual, but also on the collective level—that is, the function of the imagination that is phenomenological, hermeneutical and ontological. Mosco, Vincent (2005-01-01). The Digital Sublime: Myth, Power, and Cyberspace. MIT Press. ISBN 9780262633291.For John Thompson, the social imaginary is "the creative and symbolic dimension of the social world, the dimension through which human beings create their ways of living together and their ways of representing their collective life". [1] A recent research led by a team from the Université Grenoble Alpes offer to develop the concept of imaginary and understand how it functions when faced with serial works of art. Anderson, Benedict R. 2006. Imagined Communities. Reflections on the Origin and Spread of Nationalism. London: Verso.



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