konu – -Translation – Keybot Dictionary

Show text Show cached source Open source URL	Aynı şeyleri söyleyen seslerden oluşan koronun, radikal biçimde çoksesli ve farklılaşmış olduğu görülebilir: Bir ses, konuşmacıyı el kol hareketleri ile destekler; başka bir tanesi konuşmacıyı son cümlesine kadar tekrarlasa bile başka el kol hareketleriyle farklı görüşte olduğunu ifade eder ve üçüncü bir ses, orada bulunanlar nezdinde kendi yükseltme işlevini daha iyi yerine getirebilmek için konuşmacıya arkasını döner.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	With the code n + 1 a false multiplicity is constructed, a “multiplicity” in the logic of countability, whose propagation functions in terms of the addition of units. Such a logic developing in n + 1 derives from the figure one, and one can be added to it. Multiplicity however is precisely not made up of units, but consists in singular dimensions that spread in movable directions. Singularities and multiplicity, components and composition are then co-emergent, equiprimordial or entirely without origin, while units emerge only once discounted from the multiplicity by subtraction. Just like the multiple “has” no subject, it also has no object.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	Pojedyncze elementy i różnorodność, składniki i kompozycja wyłaniają się więc w tym samym czasie lub też łączy ich brak konkretnego pochodzenia, podczas gdy jednostki powstają jednorazowo poprzez odłączenie ich od różnorodności. Różnorodność nie “ma” podmiotu, nie ma też przedmiotu.

Burada şiirler hakkında hiçbir şey söylenmemesine rağmen şöyle bir sonuca varmamız mümkün mü? Şiirler nihai bir mantığı ifade etmez, sonuçlara doğru ilerlemez, mutlak bir hisle göre değil deneyimlenebilen, gerçekten fark edilen; bir nebze aşikâr bir hisle konuşurlar.

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Ein Gedanke kann offenbar nicht getrennt werden von dem Material, aus dem er gemacht ist, dem Medium des Gedankens. Sie wurden von ihren eigenen Ideen gefangen – in einem Satz dieser Art lässt sich der Inhalt vom Medium absondern und als ein Klischee reproduzieren – wie etwa, sie wurden von ihren Ideen in die Irre geführt. Wenn wir die Botschaft vom Medium trennen, verlieren wir etwas. Wir isolieren und gewinnen die Botschaft, aber wir verlieren den Prozess, der sie ins Leben rief. Wir isolieren und erzielen ein Resultat. War Hannah Arendts Denken nicht an Resultaten interessiert? Nicht an Resultaten interessiert, folglich interessiert an Poesie? Weil Gedichte rege flüstern: Fang an? Sind Gedichte das Gegenteil von abstrakter Logik und Konsequenz? Arendt: „Das radikal Böse: Woher kommt es? Wo ist sein Ursprung? Was ist sein Grund und Boden? – Es hat nichts zu tun mit Psychologischem – Macbeth – und Charakterologischem – Richard III., der sich entschloss, ein Bösewicht zu werden. – Wesentlich ist der Über-Sinn und seine absolute Logik und Konsequenz.“

Arendt’in annesi Çocuğumuz adını verdiği bir günlük tutmaktaydı. Burada yazdıklarına göre kızı Hannah, bir yaşından itibaren oldukça akıcı bir şekilde konuşabiliyor ve üç yaşına geldiğinde dilediği istediği herşeyi ifade edebiliyordu.

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During the interview Arendt continues to answer that question: Was ist geblieben? She is able to speak and read French; after taking refuge in New York in 1941 she immediately begins to learn English. The Burden of Our Time, published in London in 1959 and soon afterwards published as The Origins of Totalitarinism in New York, was written in English, well over 500 pages. In the interview Arendt adds: “I felt a distance towards French and English. In German I know a great number of poems by heart.”

Bu açıdan bakıldığında çokluğun ve polifoninin saldırgan bir biçimi olarak insan mikrofonun potansiyeli, sesi yükseltme olarak koronun, konuşmacıların öforik veya otomatik bir olumlamasına indirgenemez olması anlamında, vurgulanabilir.

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Damit bleibt allerdings das Problem der Ausbreitung bestehen, und mit ihm die alte Frage: Wie können wir mehr werden? Doch die Frage ist schon falsch gestellt. Vom Wir ausgehend, landen wir immer bei der Frage nach der Mehrheit. Mehr-Sein als Mehrheit ist Wunschvorstellung und Zielpunkt einer linearen Vorstellung von Ausbreitung über Sender und Empfänger, Wissensproduktion und –rezeption, RepräsentantInnen und Repräsentierte. Erst in der Wendung der Frage der Mehrheit und des Mehr-Seins eines Wir in eine Frage des Mehrere-Werdens lässt sich die dominante Logik des n+1 in eine Zurückweisung von Identifizierung und Repräsentation, in n-1 wandeln.

Angela Mitropoulos: Güv...

Bu çekilme, sendikaları terkin ilk dalgasına denk gelir. İtalyan otonomcularının 1970’lerin sonunda “çalışmanın reddi” dedikleri olgunun İngilizce konuşulan dünyadaki karşılığı slacker [aylak] figürü olmuştur.

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But what is clear is that the flight from 'standard hours' was not precipitated by employers but rather by workers seeking less time at work. This flight coincided with the first wave of an exit from unions. What the Italian Workerists dubbed 'the refusal of work' in the late 1970s had its anglophone counterpart in the figure of the 'slacker'. This predated the 'flexiblisation' of employment that took hold in the 1980s. The failure of this oppositional strategy nevertheless provoked what Andrew Ross has called the 'industrialisation of bohemia'. Given that capitalism persisted, the flight from Fordist regularity and full time work can be said to have necessitated the innovation and extension of capitalist exploitation much like gentrification has followed university students around suburbs and de-industrialising areas since the 1970s.

Show text Show cached source Open source URL	Aynı şeyleri söyleyen seslerden oluşan koronun, radikal biçimde çoksesli ve farklılaşmış olduğu görülebilir: Bir ses, konuşmacıyı el kol hareketleri ile destekler; başka bir tanesi konuşmacıyı son cümlesine kadar tekrarlasa bile başka el kol hareketleriyle farklı görüşte olduğunu ifade eder ve üçüncü bir ses, orada bulunanlar nezdinde kendi yükseltme işlevini daha iyi yerine getirebilmek için konuşmacıya arkasını döner.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	With the code n + 1 a false multiplicity is constructed, a “multiplicity” in the logic of countability, whose propagation functions in terms of the addition of units. Such a logic developing in n + 1 derives from the figure one, and one can be added to it. Multiplicity however is precisely not made up of units, but consists in singular dimensions that spread in movable directions. Singularities and multiplicity, components and composition are then co-emergent, equiprimordial or entirely without origin, while units emerge only once discounted from the multiplicity by subtraction. Just like the multiple “has” no subject, it also has no object.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	Pojedyncze elementy i różnorodność, składniki i kompozycja wyłaniają się więc w tym samym czasie lub też łączy ich brak konkretnego pochodzenia, podczas gdy jednostki powstają jednorazowo poprzez odłączenie ich od różnorodności. Różnorodność nie “ma” podmiotu, nie ma też przedmiotu.

Röportajın devamında Arendt bu soruyu cevaplamaya devam eder: Sürmekte olan neydi? Fransızca konuşup okuyabiliyordu; 1941’de New York’a göç ettikten hemen sonra İngilizce öğrenmeye başlamıştı. The Burden of Our Time, 1959’da Londra’da basıldı ve kısa bir süre sonra beş yüz sayfayı aşkın, İngilizce kaleme almış bir eser olarak “Totalitarizmin Kaynakları” (The Origins of Totalitarianism) başlığıyla New York’ta yayımlandı.

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Ich muß verstehen. I have to understand. In the 1964 interview and on various other occasions, Arendt expresses her great desire to understand. This desire was constantly linked to her interest in poetry. Understanding was always supported by poetry – poems which she read in books or which she knew by heart or wrote herself. In which way is understanding supported by poetry? Poems rather seem to be objects that withhold understanding. Is there an essence that can be understood in a poem? Or do poetry readers understand that poems withhold all results, try to escape from results? Are poems movements – and is understanding, in Arendt’s sense, a form of movement? Is understanding a process that produces no results, avoids results? Is understanding a continuous form – an understanding with no end?

Show text Show cached source Open source URL	Aynı şeyleri söyleyen seslerden oluşan koronun, radikal biçimde çoksesli ve farklılaşmış olduğu görülebilir: Bir ses, konuşmacıyı el kol hareketleri ile destekler; başka bir tanesi konuşmacıyı son cümlesine kadar tekrarlasa bile başka el kol hareketleriyle farklı görüşte olduğunu ifade eder ve üçüncü bir ses, orada bulunanlar nezdinde kendi yükseltme işlevini daha iyi yerine getirebilmek için konuşmacıya arkasını döner.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	With the code n + 1 a false multiplicity is constructed, a “multiplicity” in the logic of countability, whose propagation functions in terms of the addition of units. Such a logic developing in n + 1 derives from the figure one, and one can be added to it. Multiplicity however is precisely not made up of units, but consists in singular dimensions that spread in movable directions. Singularities and multiplicity, components and composition are then co-emergent, equiprimordial or entirely without origin, while units emerge only once discounted from the multiplicity by subtraction. Just like the multiple “has” no subject, it also has no object.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	Pojedyncze elementy i różnorodność, składniki i kompozycja wyłaniają się więc w tym samym czasie lub też łączy ich brak konkretnego pochodzenia, podczas gdy jednostki powstają jednorazowo poprzez odłączenie ich od różnorodności. Różnorodność nie “ma” podmiotu, nie ma też przedmiotu.

Show text Show cached source Open source URL	Her iki dilde de sadakat ve hakikati birbiriyle ilişkilendirebilmek pek mümkün ve olası değildir. Tıpkı gece ve gündüz ayrım gibi, her iki dilde de sadakat ve hakikat arasında bir ayrım söz konusudur.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	Entry no. 37: “Als der ‘common sense’ in die Hände der Philosophen fiel, haben sie ihn seines Sinnes-Charakters beraubt und absurd gemacht. Das grösste Beispiel ist Hobbes. Erst hier wird der ‚common-sense’ unabhängig vom Sinnlich-erfahrbar-Gegebenen und verwandelt sich in eine Logik, ein Rechnen mit Konsequenzen, das alles Reale zerstört.” In order to express that a difference exists between Sinn and Sinn, Arendt makes use of the English language. She requires the English term common-sense to express that it differs or can differ from the German concept of Sinn. She needs English words to find out that a sensual quality comes with Sinn, a sensual quality and a feeling and not merely direction. To discover this difference she needs a different language.
Compare text pages Compare HTM pages Open source URL Open target URL Define eipcp.net as primary domain	Der Gemeinsinn deckt beide Aspekte ab: sinnliches Sein* und abstrakte Signifikation. Arendt zufolge war es der englische Philosoph Thomas Hobbes, der das Konzept des Gemeinsinns im 17. Jahrhundert in die Philosophie einführte, ihn dadurch in logisches Denken und Berechnen verwandelte und ihn all seiner sinnlichen Qualitäten beraubte. Gemeinsinn verwandelt sich in eine Form des Denkens, des Ziehens korrekter Schlussfolgerungen, der Konsistenz. Arendt findet indes im englischen Begriff eine Spur des Widerstands gegenüber dem Denken – Sinn ist der Sinnlichkeit näher als der Sensibilität und dem Denken. Sie findet das sensorische Potenzial, weil sie den sinnlichen Aspekten der Sprache Aufmerksamkeit schenkt, weil sie der Sprache zuhören kann. Hören und Verstehen sind miteinander verknüpft.

Brian Holmes: Disiplin-...

Ele aldığı her tür “konu”dan bağımsız olarak sanat, felsefi meşruluğu Kant tarafından tesis edilmiş bir hamle aracılığıyla, bu tür bir özdüşünümselliği kendini ayrıştıran ve tanımlayan özellik olarak ve hatta varlığının nedeni olarak ortaya koyma eğilimini taşıyor.

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Der heterogene Charakter dieser Aufzählung deutet ihre Anwendung in allen Bereichen an, in denen sich Theorie und Praxis treffen. In den künstlerischen Formen, die daraus hervorgehen, wird man immer Überreste des alten modernistischen Tropismus entdecken, durch den die Kunst sich vor allem selbst bezeichnet und die Aufmerksamkeit zurück auf ihre eigenen Operationen von Ausdruck, Repräsentation, Metaphorisierung oder Dekonstruktion lenkt. Unabhängig davon, um welches „Sujet“ immer es sich handelt, tendiert die Kunst dazu, aus ihrer Selbstreflexion ein unterscheidendes oder identifizierendes Merkmal und sogar ihr raison d’être zu machen, in einer Geste, deren philosophische Legitimität von Kant etabliert wurde. Aber in der Art von Arbeit, die ich besprechen will, steht noch etwas mehr auf dem Spiel.

Isabell Lorey: Yönetims...

Dolayısıyla metnin odak noktasını oluşturan konu, insanın “kendi seçtiği” güvencesizleşmenin, neoliberal siyasal ve ekonomik ilişkilerin aktif bir parçası haline gelmenin koşullarını üretmeyi ne ölçüde kolaylaştırdığı.

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Let’s remain with the learned way of self-relation, which is so existential for the biopolitical governmental modern era, and which applies to the entire population in very different ways. This relationship with one’s self is based on the idea of having an inner nature, an inner essence that ultimately makes up one’s unique individuality. These kinds of imagined “inner, natural truths,” these constructions of actuality, are usually understood as unalterable, merely able to be suppressed or liberated. Until today, they nourish the ideas of being able to, or having to fashion and design one’s self and one’s life freely, autonomously, and according to one’s own decisions. These kinds of power relations are therefore not easy to perceive as they commonly come along as one’s own free decision, as a personal view, and until today produce the desire to ask: “Who am I?” or, “How can I realize my potential?” “How can I find myself and most greatly develop the essence of my being?”. As mentioned, the concept of responsibility of one’s own, so commonly used in the course of neo-liberal restructuring, lies within this liberal force line of possessive individualism and actuality and only functions additionally as a neo-liberal interpellation for self-governing.