Suchergebnisse

"What happened to musical modernism? When did it end? Did it end? In this unorthodox Lacanian account of European "New Music," Seth Brodsky focuses on the unlikely year 1989, when New Music hardly takes center-stage. Instead one finds Rostropovich playing Bach at Checkpoint Charlie; or Bernstein changing "joy" to "freedom" in Beethoven's Ninth; or David Hasselhoff lip-syncing "Looking for freedom" to thousands on New Year's Eve. But if such spectacles claim to master their historical moment, New Music unconsciously takes the role of analyst. In so doing it restages earlier scenes of modernism. As world politics witnesses a turning-away from the possibility of revolution, musical modernism revolves in place, performing century-old tasks of losing, failing, and beginning again, in preparation for a revolution-to-come"--Provided by publisher

Cover -- Contents -- List of Figures -- List of Tables -- About the Author -- Preface -- Acknowledgements -- 1 Automobility: Car Culture and Popular Music -- 2 Background Music in Everyday Life: The Listener and Effects of Music on Listeners -- 3 In-Car Audio Culture: The Benefits of Driving with Music -- 4 Contraindications to In-Car Music Listening -- 5 Ill-Effects of In-Car Music Listening -- 6 Implications, Countermeasures, and Applications: Music Alternatives for Increased Driver Safety -- 7 Postscript -- Appendix A Road Movies -- Appendix B Car Movies -- Appendix C Car Games for Video and PC -- Appendix D The Ultimate List of Car Songs -- Appendix E 100 Greatest Car Songs -- Appendix F Driving Tracks -- References -- Index.

Plato?s ?Phaedo? has taken up its position in European culture primarily
thanks to its philosophical arguments for the immortality of the soul and
the statement that for a true philosopher it is not enough to be free from
the fear of death: one should strive for it. Christian theology adjusted
these views so that they correspond to biblical eschatology and reproduced
them repeatedly. However, there have always been and still are Christian
theologians (including Orthodox Christian ones) who deny Platonic dualism as
a world-view completely alien to Holy Scripture. It should be noted that
criticism of the ?Phaedo? was always wider than the metaphysical question
of monism or dualism in the comprehension of human nature; it gave rise to a
certain existential philosophy focusing on the attitude towards death. In
the Old and New Testament, death is never represented as some wonderful
liberation from bodily existence that a philosopher should strive for: it is
always horrible. The author of the article considers this problem of
attitude to death across three dimensions: metaphysical, phenomenological,
and syntactic. Syntactically, death imparts a character of logical sequence
to our life, turning the totality of ?atomic facts? into fate. The image of
fate makes our existence in time meanin?gful, and therefore becomes an
existential phenomenology of the finitude of our existence. But eternal life
does not depend on time, it is neither ?before? nor ?after?, and, hence, it
is here in every tiniest moment of the present. Thus, the ?syntax of fate?
determines the phenomenology of death, and the phenomenology of death
determines the metaphysics of Eternity.

Nonconsensual condom removal during sexual intercourse exposes victims to physical risks of pregnancy and disease and, interviews make clear, is experienced by many as a grave violation of dignity and autonomy. Such condom removal, popularly known as "stealthing,"can be understood to transform consensual sex into nonconsensual sex by one of two theories, one of which poses a risk of over-criminalization by demanding complete transparency about reproductive capacity and sexually transmitted infections. Adopting the alternative, preferable theory of non-consent, this Article considers possible criminal, tort, contract, and civil rights remedies currently available to victims. Ultimately, a new tort for "stealthing" is necessary both to provide victims with a more viable cause of action and to reflect better the harms wrought by nonconsensual condom removal.