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Textual Terminology for Economic Terms focuses on the specific features of this domain. Functional linguistic analysis is considered as an appropriate method to study textual terminology in the context of globalization. The carefully chosen contributions to this volume clearly illustrate the plurality of our arena as they include approaches from literature, language and cultural studies. Above all, in spite of the methodological and thematic polyphony, this collection demonstrates unity and coherence with regard to our triple banner of comparativism, identity and communication.
References Baudrillard, Jean. Traducere de Ciprian Mihali. Burke, Peter J. Identity theory. New York: Oxford University Press. Goffman, Erving. The Presentation of the Self in Everyday Life. Garden City, New York: Doubleday. Kerkering, John, D. Cambridge: Cambridge University Press. Real and Virtual Cities. Intertextual and Intermedial Mindscapes. Bucharest: Univers Enciclopedic. McCall, George J. New York: Macmillan. Craiova: Universitaria. Communicational Criticism. Studies in Literature as Dialogue.
Stockwell, Peter. Cognitive Poetics. An Introduction. London and New York: Routledge. Zamyatin, G. Orwell and A. Craiova: Editura Universitaria. PART I.
Introduction The world has always revealed itself as constituting an extremely complex and diverse socio-cultural structure, even when perceived as an apparently homogeneous unit. In a paradigm of diachronic values that has generated many questions over time two terms usually regarded as antonyms stand out namely: Me vs. The Other and Us vs. The Others. Diversity should be regarded as a referential and ontological dimension which allows for the expression of cultural, social, economic, religious, ethnic, racial, and political values as well as the characteristics of gender, age and traditional dress-style found all over the world.
Since the beginning of time, diversity has been an issue for all of humanity. This preoccupation with the Other, together with an increased perception of Otherness, intensified at the beginning of the 13th century, due to unprecedented geographical discoveries such as that of the Orient 1 Our translation of Romanian authors.
The European peoples, especially Western Europeans, took pride in calling themselves Humans. The others, from outside their social system were considered non-humans. Thereby, a clear-cut distinction was created, between the civilized and the savage, between superiors and inferiors. This time, the minority, the marginalized or the women appear to be as strange as the savages used to be.
This reveals a twisted representation of the world, an inverted image of a society based on well incorporated traditions which, more often than not, proved to be restrictive.
Nevertheless, after two thousand years of searching for answers to the fundamental questions regarding relationships with the Other, why do the differences turn out to be more significant than the similarities? Perhaps because, as Lucian Boia points out in Pentru o istorie a imaginarului A history of the imaginary : the Other is more often than not a real person or an entire community seen through the deformed filter of the imagination.
What we perceive is an image which—as any image—is both real and fictional. Sliding from real to imaginary, the Other is simplified and also amplified, ultimately becoming a caricature or even a symbol.
It cannot be ordinary; it has to be meaningful; after all, what would the Other mean for us if it had nothing to say? Boia Beyond what identity and identification provide, beyond what positions human behaviour takes in connection to the Other and the mind-games of history, humans have always yearned for the expression of individualization in every society and on every continent. In the very act of scoring his points in the order of differences, each individual maintains that order, and therefore condemns himself only ever to occupy a relative position within it.
Each individual experiences his differential social gains as absolute gains; he does not experience the structural constraint which means that positions change, but the order of differences remains Baudrillard Basically, difference is a mark of diversity in which the border between Me vs.
Consequently, being part of a certain ethnicity, belonging to a particular religion or following a cultural code is not a sign of inferiority. On the contrary, this perspective emphasises that the world is both diverse and different and contains various value systems deserving acknowledgment. Tolerance and understanding are human attributes and, moreover, they can determine human action and the course of history. The age of the Other in Antiquity Due to the appearance of abnormality in ancient legends, the image of the Other sparked the interest of countless writers and historians in Antiquity such as Homer, Herodotus, Strabo and Pliny the Elder.
As a consequence, whatever was outside it was considered non-human and hence inferior. The same vision is detectable to some extent in the work of Herodotus for whom those situated at the greatest distance from the centre are viewed with contempt, disregard and hatred. Furthermore, egocentrism, which later came to be labelled as ethnocentrism by W.
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