The Bakhtin Circle Today, Volumen1Myriam Díaz-Diocaretz Rodopi, 1989 - 229 páginas |
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Myriam Díaz-Diocaretz. Myriam Díaz - Diocaretz Bakhtin , Discourse , and Feminist Theories 121-139 Clive Thomson Mikhail Bakhtin and Contemporary Anglo - American Feminist Theory 141-161 Jeffrey A. Halley Bakhtin and the Sociology of ...
Myriam Díaz-Diocaretz. Myriam Díaz - Diocaretz Bakhtin , Discourse , and Feminist Theories 121-139 Clive Thomson Mikhail Bakhtin and Contemporary Anglo - American Feminist Theory 141-161 Jeffrey A. Halley Bakhtin and the Sociology of ...
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... Bakhtin circle is definitely expanding ... Notes 1 On the phenomenon of fashion in this context see M. - Pierrette Malcuzynski , " New Mythologies : The Case of Mikhail Bakhtin , " How to Read Bakhtin , Spec . Issue , Sociocriticism Vol ...
... Bakhtin circle is definitely expanding ... Notes 1 On the phenomenon of fashion in this context see M. - Pierrette Malcuzynski , " New Mythologies : The Case of Mikhail Bakhtin , " How to Read Bakhtin , Spec . Issue , Sociocriticism Vol ...
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... Bakhtin and the Epistemology of Dis- course , ed . Clive Thomson with the assistance of Pino Paioni , Special Issue , Critical Studies Vol.2 , No.1 / 2 ( forthcoming ) . Katerina Clark and Michael Holquist , Mikhail Bakhtin ( Cambridge ...
... Bakhtin and the Epistemology of Dis- course , ed . Clive Thomson with the assistance of Pino Paioni , Special Issue , Critical Studies Vol.2 , No.1 / 2 ( forthcoming ) . Katerina Clark and Michael Holquist , Mikhail Bakhtin ( Cambridge ...
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Myriam Díaz-Diocaretz. Michael Holquist Bakhtin and the Body Law and event remain together as the ultimate , incommensurable limits of our representation of the world . I Wilhelm Windelband ... Mikhail Bakhtin and the Body 19-42.
Myriam Díaz-Diocaretz. Michael Holquist Bakhtin and the Body Law and event remain together as the ultimate , incommensurable limits of our representation of the world . I Wilhelm Windelband ... Mikhail Bakhtin and the Body 19-42.
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Myriam Díaz-Diocaretz. intellectuals had got so interested in the Russian critic Mikhail Bakhtin and felt at home with his dialogic theo- ries ... ( 26 ) . It happened that the same group of students was meeting in Chicago to discuss " a ...
Myriam Díaz-Diocaretz. intellectuals had got so interested in the Russian critic Mikhail Bakhtin and felt at home with his dialogic theo- ries ... ( 26 ) . It happened that the same group of students was meeting in Chicago to discuss " a ...
Contenido
| 5 | |
| 19 | |
Zavala | 43 |
Angela Biancofiore and Augusto Ponzio | 65 |
Zima | 77 |
Antonio GómezMoriana | 95 |
Don H Bialostosky | 107 |
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Términos y frases comunes
abstract aesthetic analysis articulated aspects avant-garde axiological Bakhtin circle Bakhtin's ideas Bakhtin's theories Bakhtinian carnival Caryl Emerson chronotope clause communication concept constructed context critique culture Dada dialectical Dialogic Imagination discourse voices Dostoevsky dynamic epistemology essay evaluation feminism feminist critics feminist dialogics function Gadamer Gadamer's gender genre given Hegel Hegel's hermeneutical heteroglossic historical ideology interaction interpretation intertextual Jürgen Habermas Lacombe's language linguistic literary text literature M. M. Bakhtin Marxism Michael Holquist Mikhail Bakhtin mode monologic Morson narrator normative notion novel object particular perspective philosophy Philosophy of Language Poetics polemic political polyphonic poststructuralists practices problem question Rabelais reader reading reception reception theory refer rhetoric Roland Barthes semantic semiotic sense silence social heteroglossia socialist realism sociolects speaking specific speech structure studies subject positions textual thematic formation thematic-semantic relations tion tradition trans understanding University Press utterance verbal Vischer Voloshinov women word writing young Hegelian
Pasajes populares
Página 133 - Language is not a neutral medium that passes freely and easily into the private property of the speaker's intentions, it is populated - overpopulated - with the intentions of others. Expropriating it, forcing it to submit to one's own intentions and accents, is a difficult and complicated process.
Página 133 - The word in language is half someone else's. It becomes "one's own" only when the speaker populates it with his own intention, his own accent, when he appropriates the word, adapting it to his own semantic and expressive intention.
Página 69 - one's own" only when the speaker populates it with his own intention, his own accent, when he appropriates the word, adapting it to his own semantic and expressive intention. Prior to this moment of appropriation, the word does not exist in a neutral and impersonal language (it is not, after all, out of a dictionary that the speaker gets his words!), but rather it exists in other people's mouths, in other people's somatized contexts, serving other people's intentions: it is from there that one must...
Página 133 - As a living, socioideological concrete thing, as heteroglot opinion, language, for the individual consciousness, lies on the borderline between oneself and the other. The word in language is half someone else's.
Página 110 - Edifying philosophers want to keep space open for the sense of wonder which poets can sometimes cause — wonder that there is something new under the sun, something which is not an accurate representation of what was already there, something which (at least for the moment) cannot be explained and can barely be described.
Página 38 - When I hear the word green, a green flowerpot appears; with the word red I see a man in a red shirt coming toward me; as for blue, this means an image of someone waving a small blue flag from a window. . . . Even ^ numbers remind me of images. Take the number 1. This is a proud, wellbuilt man; 2 is a high-spirited woman; 3 a gloomy person (why, I don't know); 6 a man with a swollen foot; 7 a man with a mustache; 8 a very stout woman — a sack within a sack.
Página 70 - The very same thing that makes the ideological sign vital and mutable is also, however, that which makes it a refracting and distorting medium. The ruling class strives to impart a supraclass, eternal character to the ideological sign, to extinguish or drive inward the struggle between social value judgements which occurs in it, to make the sign uniaccentual.
Página 47 - Differance is what makes the movement of signification possible only if each element that is said to be 'present', appearing on the stage of presence, is related to something other than itself but retains the mark of a past element and already lets itself be hollowed out by the mark of its relation to a future element.
Página 114 - Gadamerian model presupposes as its goal a language of consensus, communality, and even identification, in which "one claims to express the other's claim and even to understand the other better than the other understands [him- or herself]." In the "I-Thou" relationship proposed by Gadamer, "the important thing is ... to experience the 'Thou' truly as a 'Thou,' that is, not to overlook [the other's] claim and to listen to what [s/he] has to say to us.
Página 42 - Paul de Man, Allegories of Reading: Figural Language in Rousseau, Nietzsche, Rilke, and Proust (New Haven: Yale University Press, 1979).