The movement-image, the time-image and the paradoxes of literary and other modernisms

Which modernism or modernisms circulate in Deleuze’s two-volume work on cinema? Can one meaningfully claim that both or either The Movement-Image (Cinema I) and The Time-Image (Cinema II) maintain connections with literary modernism? What relationship if any may be forged between theoretical debates in the areas of literary and film studies as these have been influenced by engagement with Deleuze’s work on cinema? The first obstacle to any successful negotiation of these questions lies in the absence in the books of any reference to the category of modernism – a fact which is after all hardly surprising in a French author of Deleuze’s generation. A second consideration is summed up well by Joost Raessens when he argues that “For Deleuze the term ‘modernity’ is not a neutral category. In effect modern cinema is a representation of differential thought which is determined [...] as a fundamental critique of the classic thought of Plato and Hegel.” Scholars often assert that Deleuze’s modernity owes much to Nietzsche, in the shape of the latter’s demand for a new approach to questions of truth and knowledge. Once life is no longer judged in the name of a higher authority such as the good or the true, the stage is set for Nietzschean transvaluation. This is a process which subjects “every being, every action and passion, even every value, in relation to the life which they involve” (TI 141) to evaluation. This normative model of a cinema which has the capacity to carry out a Nietzschean total critique by means other than philosophy presides over The Time-Image in particular. In terms of the trajectory of Deleuze’s thought, total critique is opposed, in Nietzsche and Philosophy and Difference and Repetition, to Kantian critique as well as to Hegelian sublation. The thinking images of modern cinema, more specifically of its preeminent auteurs in Deleuze’s pantheon such as Welles, Resnais, Godard, and others, can effectuate this new image of thought. Thus is rendered tangible Deleuze’s claim that films think, that cinema thinks. Thus are linked a modernism of cinema and a project which dates back to Difference and Repetition, namely the challenge to a certain image of thought. In this challenge the allies include the two philosophers who dominate the film books – Bergson and Nietzsche. This chapter assumes the position that it is impossible to consider Deleuze’s modernism as being in any way other than intrinsically linked to his overall philosophical system and therefore that it is only in this context that connections with literary modernism can be explored

Nostra Aetate Awards Ceremony and Lecture, October 20, 1998

On October 20,1998, the Center for Christian-Jewish Understanding honored His Eminence Jean-Marie Cardinal Lustiger and Chief Rabbi Rene-Samuel Sirat with the prestigious Nostra Aetate Award. Presenting the awards were Dr. Samuel Pisar and His Eminence John Cardinal O’Connor. The event took place at the Sutton Place Synagogue, New York City and was emceed by Mitchell Krauss, former CBS news correspondent. As part of the CCJU Awards Ceremony, Cardinal Lustiger and Chief Rabbi Sirat each delivered a paper, both of which, in addition to Dr. Pisar’s and Cardinal O’Connor’s comments, are published here

CCJU Perspective, Winter 1999

Highlights: The conference “Religion and Violence, Religion and Peace,” held in Auschwitz-Birkenau in Poland on May 18-20,1998 was sponsored by the Center for Christian-Jewish Understanding [and other organizations] -- David L. Coppola, Ph.D. named Director of Conferences and Publications -- New SHU campus at Stamford -- The Challenge of Conflict Prevention, address given by Secretary General to the United Nations, Kofi Annan -- Iman W. Deen Mohammed and Cardinal Francis speak about religion, education, peace and social justice --CCJU Executive Summary of Conference at Auschwitz.https://digitalcommons.sacredheart.edu/ccju_perspective/1000/thumbnail.jp

CCJU Perspective, Spring 1999

Highlights: Nostra Aetate Awards Ceremony and Lecture -- Dr. Mary Boys Speaks -- Executive Summary of Nostra Aetate Lectures -- Then and Now: 10 Advances in Catholic-Jewish Understanding Since Nostra Aetate -- Declaration on the Relation of the Church to Non-Christian Religions: Nostra Aetate -- Crosscurrents -- Book Reviews.https://digitalcommons.sacredheart.edu/ccju_perspective/1001/thumbnail.jp

CCJU Perspective, Fall 2001

Highlights: Annual Seminarians\u27 Institute -- Letters -- News and notes: Chief Rabbi of the Ukraine & the Pope pray at Babi Yar; Pope\u27s Mea Culpa one year later; Rabbi Leon Klenicki retires; Father John F. Hotchkin dies; Cardinal Cassidy retires; Congressional Medal of Honor for Cardinal O\u27Connor; Pope insists on end to Middle East violence; U.S. Bishops make appeal to Israelis and Palestinians; Statement by Cardinal William H. Keeler on the Catholic-Jewish Holocaust Scholars group; Islamic Conference told to stress education; Cardinal Ratzinger writes of a New Vision ; Jews revisit Jesus; Jews views on Christianity, a 1968 document; Dr. Coppola speaks to priests\u27 group; Rabbi Ehrenkranz returns to Canada -- Pope Pius XII and the Jews, [by] Rabbi David G. Dalin -- Academics: Holocaust survivor speaks at Sacred Heart University -- Nostra Aetate, December 5, 2000: Senator Joseph I. Lieberman -- Book reviews.https://digitalcommons.sacredheart.edu/ccju_perspective/1003/thumbnail.jp

CCJU Perspective, Fall 1999

Highlights: Fourth Annual Nostra Aetate Awards: The Unfinished Agenda -- CCJU Sets Conferences -- News and Notes: Cardinal O\u27Connor\u27s Letter; Holocaust Remembrance Day; B\u27Nai B\u27rith Makes Donation; Lecture at Seymour Hollander House; CCJU Book Release; Looking Towards the Future -- The Papal Forest -- Academics -- Catholics and Jews Confront the Holocaust and Each Other / by Eugene J. Fisher -- 1974 Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra Aetate -- Crosscurrents.https://digitalcommons.sacredheart.edu/ccju_perspective/1002/thumbnail.jp

Understanding audience understanding

Communication study has approached the issue of audience understanding of messages from the perspective of the message and from that of the audience. On the one hand, the powerful-message construct paints the audience as passive recipients of the meaning presented in the media. On the other hand, the active audience construct places most interpretive power in the audience, stressing their selectivity of messages, their use of the media, their social positions, and their ability to generate new messages based on the media. A middle position sees audience understanding emerge from an interaction between messages and audience members

Understanding Dance Understanding

&nbsp

Understanding “Understanding” in Public Understanding of Science

This study examines the conflation of terms such as “knowledge” and “understanding” in peer-reviewed literature, and tests the hypothesis that little current research clearly distinguishes between importantly distinct epistemic states. Two sets of data are presented from papers published in the journal Public Understanding of Science. In the first set, the digital text analysis tool, Voyant, is used to analyze all papers published in 2014 for the use of epistemic success terms. In the second set of data, all papers published in Public Understanding of Science from 2010–2015 are systematically analyzed to identify instances in which epistemic states are empirically measured. The results indicate that epistemic success terms are inconsistently defined, and that measurement of understanding, in particular, is rarely achieved in public understanding of science studies. We suggest that more diligent attention to measuring understanding, as opposed to mere knowledge, will increase efficacy of scientific outreach and communication efforts