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/lit/ - Literature

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6616333 No.6616333 [Reply] [Original]

John Milbank said that the Church in its heyday was the conduit between academic and popular. What would be the contemporary conduit? Is there such a conduit? Can such a conduit be created, or have pop culture and academics become irreconcilable?

https://www.youtube.com/watch?v=XN6UNVwlRbk

>> No.6616394

bump

>> No.6616432
File: 110 KB, 640x480, 1431948980062.jpg [View same] [iqdb] [saucenao] [google]
6616432

>>6616333
If you actually wanted to discuss the content of your post you probably could have picked a better picture.

As for a link between the academic and the popular, maybe any kind of particularly challenging media could pass? For example maybe the works of Cormac McCarthy or Gene Wolfe fit what you're looking for. But then again, it takes a certain kind of person to consider them popular.

>> No.6616434

>>6616333
Trade unionists.

>> No.6616453

>>6616432
Sorry if you find that the picture detracts The main purpose of it was illustrate that bridging academic philosophy and pop isn't really working, and needs some sort of accommodating medium.

I mean an institution or something like that, rather than simply specific literary titles that are popular hits.

>>6616434
Could you give some examples to illustrate your point?

>> No.6616457

>>6616453
>Could you give some examples to illustrate your point?
Yes I could, but no I won't.

>> No.6616459

>>6616457
then you can't

>> No.6616493

>>6616459
>a silentio

>> No.6616526

>>6616493
It is obvious OP can't give examples of how priests actually worked in Europe.

>> No.6616574

>>6616526
There were more than priests, there were monks, who did a great deal of scholarly work (and debate), and their theology, which contained all sorts of academic elements and philosophy, became accessible to the populace through the medium of priests.

>> No.6616617

>>6616574
>which became accessible
You know nothing about priests in Europe mate.

>> No.6616656

>>6616333
its called ideology

>> No.6616671

>>6616617
Time for you to read Hegel

>>6616656
Predominant ideology is it not a conduit, as the OP pic demonstrates.

>> No.6616678

>>6616671
When it comes to making claims about the past I prefer reading historians rather than dribble.

>> No.6616692

>>6616678
I'm talking about Hegel on the function and significance of priests and the Church, rather than his history.

>> No.6616862

>>6616692
So you're saying Hegel's claims about priests aren't based in history? Please do tell me more about how he has any claim to talk about external phenomena when not using the appropriate method to interrogate external phenomena?

>> No.6617002

>>6616862
They factor in history, but they aren't "history" as in the academic discipline any more than Genealogy of Morals is.

>> No.6617026

>>6617002
That's nice. When I talk about the things that happen between people, I like it to be demonstrably from appropriate reading of the documentary record.

I suppose you just like lies.

>> No.6617031

>>6617026
you mean like a transcript?

>> No.6617143

>>6617031
You've never taken a history course, have you?

>> No.6617158

>>6617143
Yes, I have, and they are heavily influenced by ideology and implicit mind-reading.

>> No.6617170

>>6617158
>implicit mind reading
As a history major I want to know what you mean by this

>> No.6617172

>>6617170
I mean projecting hypothetical, motivations, concerns and plans as factual.

>> No.6617175

>>6617170
He's probably ESL and talking about the hermeneutics of the documentary method.

>> No.6617178

>>6617172
I don't think you actually understand what history is or what the discipline tries to do. Good historians don't make factual claims about how historical figures felt, they speculate and try to come to reasonable conclusions based on knowledge of the person's context and the historian's knowledge of psychology. The only way I could see that kind of thing as at all being like mind-reading would be if you also thought that sensing other people's emotions is mind-reading, in which case you use the term too broadly.

>> No.6617185

>>6617178
Which would be fine, except sometimes speculations aren't stressed quite thoroughly as speculations.

Sensing an emotion is sort of "mind reading" (it's called "theory of mind"), but social interaction is not really an academic discipline. Studying how we use theory of mind is an academic discipline, but the actual use of it is not.

>> No.6617209

>>6616333
sci show

>> No.6617211

>>6617185
>except sometimes speculations aren't stressed quite thoroughly as speculations.
Not all historians are honest about that kind of thing. It's also generally understood to be obviously speculation 99% of the time. In some cases, though, it just makes sense to say "This person was happy at this point."
To be perfectly honest, though, if you think cataloging important people's feels is what history is about, you need to take more history classes.

>> No.6617226

>>6617211
If you don't think motivations and intentions are a major part of history, you need to take more history classes.

>> No.6617253

>>6617226
Yes, because you'll be agree'd with. You're well suited to being a historian.

>> No.6618432

>>6616432
>any kind of particularly challenging media could pass?
No, because popular culture is obvious to the challenging elements. Take A Clockwork Orange, for instance, it's just le edgy film xD

>> No.6618513

>>6618432
*oblivious

>> No.6619721

>>6618432
>>6618513
I like the way you stereotype the proletariat in order to abuse it. It is almost as if you're hiding something in yourself.

>> No.6619922
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6619922

>>6619721
>pop culture is created by the proletariat

>> No.6619936

>>6619922
>dominant ideology thesis
>authorial intention fallacy

Nice one cunt. Why don't you try doing some reader reception work with workers in collectives first? The proletariat transforms its reception of the dominant ideology based on its position in the labour process.