Alle Publikationen
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2016
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(2016): Affecting Art and Theory. The Politics of Shame and Creative Academic Performance. In: Atlantis - Critical Studies in Gender Culture 37 (2), S. 216-224
Abstract: In this paper, the author explores their experience of integrating art-making into the academic conference presentation. This practice moves beyond the limitations of the traditional presentation by developing a dialogue between content and form. It is also productive in transgressing the norms of white, middle-class academic decorum and transforming shame into pride.
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(2016): ON DECORUM. FROM THE CLASSICS TO POSTMODERNITY. In: QUAESTIO IURIS 9 (3)
Abstract: Considering that the observance of decorum is important to assure good human relationships, especially in the public sphere, and, also, that episodes of breach of decorum are recurrent in Brazilian public life, I propose to recover this classical concept, since its re-evaluation is opportune and urgent. I present therefore a historical revision of the concept of decorum starting from the classics and find that, although this concept has undergone changes, its fundamental aspect, the intimate connection with ethics, has been maintained until the present day. Evidence that this classical concept still survives is the existence, in many countries, of “codes of ethics and decorum” of legislative, judicial and other organs. I find, however, that this concept is sensitive to culture, which is proven in the contrastive analysis of a sample of episodes of the violation of decorum by judges of the American Supreme Court and of the Brazilian Supreme Court. I found that, although violations of Americans are less severe than Brazilians, the reactions of the media and American citizens are much more energetic, because decorum for the Americans is a value that they hold dear, while in Brazil it is a dead letter, lacking be ressurected. I also present some reflections on the arrogance of those who hold power, an attitude to which I attribute the cause of many occurrences of the breach of decorum nowadays.
Keywords: Brasilien, Breach of decorum, decorum, Decorum in der Öffentlichkeit, Ethik, Fehlverhalten, Gericht, Grenzen, Grenzüberschreitung, Judikative, Kommunikation, Kultur, Kulturvergleich, Macht, Medien, Medienwirksamkeit, Öffentliche, diskursive Aushandlung von Anstand, Öffentlicher Diskurs, Rechtswissenschaft, Rhetorik, Richter, Soziale Angemessenheit, Umgangsformen, USA, Werte -
(2016): ’Je ne voudrais prononcer ces mots’. The influence of the French Fabliau on two scenes from Henry V. In: CAHIERS ELISABETHAINS (91), S. 34-50
Abstract: Catherine’s language lesson in Henry V turns on the use of two bawdy French words, foutre and con – or rather, on the English words foot and gown which, when pronounced by the French speakers, sound like the bawdy words. In the courtship scene, Harry and Catherine avoid such words, yet each desires what they signify; both play a linguistic game in which they attempt to achieve what decorum prevents them from naming. Instead of direct and clear expression, this linguistic game involves figurative language and euphemism. A source for the linguistic principles underpinning both scenes is the medieval French fabliau.
2015
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(2015): Verecundia, risa y decoro. Cicerón y el arte de insultar. In: Isegoría (53), S. 445-473. DOI: 10.3989/isegoria.2015.053.01
DOI: https://doi.org/10.3989/isegoria.2015.053.01 Abstract: Sobre la risa puede hablarse de muchas maneras; cabe, por ejemplo, una aproximación fisiológica, otra psicológica o una tercera sociológica, que los antiguos no desatendieron por completo, si bien Cicerón prefirió investigar sus posibilidades retóricas. A nadie se le oculta la relevancia de chanzas y chistes para disponer a la audiencia de manera favorable o para ridiculizar al adversario; tampoco que esta estrategia, a despecho de su efectividad y por la misma, puede sobrepasar los límites de lo aceptable o de lo provechoso. Cuestión tanto más grave cuanto que el orador puede y debe reírse de asuntos que, considerados en sí mismos, carecen de gracia. La retórica ciceroniana de la risa plantea y desemboca en una ética y una táctica del humor atenta al estudio y posible codificación de los principios rectores de tan poderoso recurso, que debe utilizarse de manera conveniente, adecuada y decorosa (pues de todas estas formas puede traducirse la palabra griega prépon y la latina decorum), lo cual presupone que no siempre es así y, por lo que interesa en estas páginas, que hay risas indebidas, próximas al vituperio, que pueden acarrear dificultades a quien las provoca, pues siempre es peligroso reírse de los poderosos. Cicerón, sin duda, era un individuo que insultaba mucho, con ingenio, gracia y en ocasiones con extraordinaria agresividad.~~~
2012
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(2012): The self-promoting playful pen in graphic and literary rhino-caricatures. In: HUMOR-INTERNATIONAL JOURNAL OF HUMOR RESEARCH 25 (2), S. 179-198
Abstract: From ancient times to the present, artists’ and authors’ creative, critical, and diverting pens have caricatured the human nose. Their amusing games express the power of the artistic imagination to turn their subjects into game pieces by (1) poking fun at their sociopolitical status through exaggerating or diminishing the size and shape of their noses; (2) playing upon hilarious, multifaceted links between their noses, phalluses, and the mocking pen; and (3) building canonical play frames that expand the artists’ and authors’ ability to mock the sociopolitical competition for power and influence. Though these games at times transgress the boundaries of decorum, they also underscore graphic and verbal caricaturists’ self-promotional creativity, as they address the many inequalities in actual and fictive worlds.
2010
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(2010): Mystic Excess. Extravagance and Indecorum in Richard Crashaw. In: CAMBRIDGE QUARTERLY 39 (4), S. 350-369
Abstract: This essay, a re-evaluation and partial justification of the traditionally controversial eccentricities of Richard Crashaw's poetry, examines the function of ‘excess’ in his work. ‘Excess’ is taken to mean both stylistic extravagance and transgression of the normal boundaries of decorum. The first section characterises Crashaw's stylistic extravagance, partly in terms of ‘revisional flux’, and explores Pseudo-Dionysian semiotics and the notion of ‘incongruity’. The second section introduces George Bataille's theory to explain the extravagance in erotic and mystical terms. The third section moves on to ‘indecorum’ of several kinds, including the use of financial and appetitive, or sensual, imagery. The final section offers observations about Crashaw's tonal ambiguity, use of irony, and combination of wit with seriousness.
2008
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(2008): Comedy in unfunny times. News parody and carnival after 9/11. In: CRITICAL STUDIES IN MEDIA COMMUNICATION 25 (3), S. 274-303
Abstract: Comedy has a special role in helping societies manage crisis moments, and the U.S. media paid considerable attention to the proper role of comedy in public culture after the 9/11 tragedies. As has been well documented, many popular U.S. comic voices were paralyzed in trying to respond to 9/11 or disciplined by audiences when they did. Starting with these obstacles in mind, this essay analyzes early comic responses to 9/11, and particularly those of the print and online news parody The Onion, as an example of how “fake” news discourse could surmount the rhetorical chill that fell over public culture after the tragedies. By exposing the news as “mere” production and by setting an agenda for learning about Islamic culture and Middle East politics, The Onion avoided violating decorum and invited citizen participation. This kind of meta-discourse was crucial after 9/11, when shifting rules for decorum created controversy and as official voices in government and media honed frames and narratives for talking about the attacks.
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(2008): Charles Lamb on Romantic Reading and Social Decorum. In: WORDSWORTH CIRCLE 39 (3), S. 79-85
Abstract: This article discusses topics related to Charles Lamb on Romantic reading and social decorum. It states the for Lamb, reading is essentially an indoor, private activity for pleasure rather than duty. It explains that Lamb cares for the physical condition and appearance of his books and believes that reading entails appreciating its social and cultural status. In addition, Lamb dislikes hearing written and printed works being read aloud, especially newspapers, wherein he states that reading aloud in public is a tedious and potentially embarrassing activity because most readers are slow readers and because their private pleasure is rarely suitable for public exposure.
2007
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(2007): Ethics of unprofessional behavior that disrupts. Crossing the line. In: Journal of vascular surgery 45 (2), S. 433-435. DOI: 10.1016/j.jvs.2006.11.043
DOI: https://doi.org/10.1016/j.jvs.2006.11.043 Abstract: As chief of surgery, you have been contacted by the managing operating room (OR) nurse about Dr Frank N. Stein’s behavior earlier this morning. Dr Stein, a senior surgeon, has long had a reputation for outlandish behaviors in the OR. He is the impeccable gentleman outside that environment, loved by patients and nonoperating personnel alike. He has an international reputation as a master technical surgeon, operates as efficiently as anyone on the planet, and has the largest practice at the medical center. He has survived beyond the generation of tolerance because he has retained the same OR crew that over the years have calloused enough to regard his scurrilousness as just being Dr S. Today, he crossed the line. Dr. Stein, known for his colorful diatribes, trounced decorum when he ordered the operative team, excepting the anesthesiologist, out of the OR and demanded that a new team be substituted. This resulted from a shouting match with a new circulator when she took issue with a personal insult. The transition was accomplished, causing delays in both Dr Stein’s OR and several other ORs where substitute nurses were commandeered. At least one other faculty surgeon has complained about the inconvenience. In your office, Frank, long a colleague, insists that the nurses involved are assassins and refuses to work with them from this day. What should be done?
Keywords: Agonistic Behavior, Attitude of Health Personnel, Beispiel, Clinical, Clinical Competence, Control, decorum, Disziplin, Employee Discipline, Ethics, Ethik, Fehlverhalten, General Surgery, Grenzüberschreitung, Humans, Medical Errors, Medizin, Patient Care Team, Philosophie, Physician-Nurse Relations, Physicians/ethics, Prevention, Professional Misconduct, Rolle (Beruf), Soziale Angemessenheit, Soziale Hierarchie, Übertretung von sozialen Grenzen/Gewalt, Umgangsformen, Unprofessionel 2006
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(2006): Alcohol and the Jews (again), race and medicine (again). On race and medicine in historical perspective. In: PATTERNS OF PREJUDICE 40 (4-5), S. 335-352
Abstract: The question of why or whether Jews have a resistance to alcoholism is now the subject of genetic research. Parallel to investigations into such perceived resistance in other groups (such as ‘Asians’), the recent work makes global claims that can be shown to have very specific social and historical origins. The accusation that the Jews abused alcohol was rebutted in the eighteenth century as Jews entered into the German-speaking public sphere. The key to such access was adherence to rules of ‘decorum’, and the public consumption of alcohol was central to this project.
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(2006): The decorum of the sacred image. A French interpretation?. In: DIX-SEPTIEME SIECLE (230), S. 81-99
Abstract: Dans le discours sur l’art qui s’élabore en France dans les années 1660, et dont les Conférences de l’Académie sont le lieu d’expression privilégié, la dimension théologique intervient sous deux formes. Sous forme positive, pour dire que la peinture exprime Dieu et son amour en le rendant visible à travers ses intermédiaires, la Vierge et les anges, selon un motif issu du concile de Trente et renforcé par la spiritualité française, qui devient un topos sur l’expression (ainsi dans la Conférence sur la Vierge au lapin de Titien par Boullogne, ou celle de Mignard sur la Sainte famille de Raphaël)1 . Ou bien sous forme négative, pour censurer les abus comme autant Paleotti (1582), Borghini (1584), auxquels il faut ajouter le Flamand Molanus2 . Mais d’écarts au décorum de l’image sacrée défini dans les traités italiens : Gilio (1564), les Français, dont on sait l’hésitation à entériner les décrets du concile, sont tout aussi réticents à l’idée d’une théorie de l’art soumise à des motivations religieuses. C’est pourquoi, inversant la hiérarchie des traités italiens, ils privilégient la composante séculière du décorum et le déclinent en règles poétiques : composition, expression générale, fidélité à l’histoire (le peintre doit être érudit, mais pas spécialement pieux, tandis que cette exigence est primordiale pour les Italiens), théo
2004
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(2004): Business ethics is a matter of good conduct and of good conscience?. In: Journal of Business Ethics 53 (1-2), S. 9-16
Abstract: The myth of an economy where nobody could have a predominant position, has lost its credibility. The presentiment of a high risk of social explosion makes companies undertake tentative moral legitimation. Thus, a new paradigm develops according to which the firm has to care for the satisfaction of public interest if “it wants to try to win forgiveness” for misbehavior towards the decorum rules of the atomicity of competition. Thus, there is a wave of “business ethics industry” building up. However, the stock exchange performances considered as ethical, are not different from others! The market does not seem to be able to say why it might be interesting to invest in stock considered as ethical. Moreover, opinion polls reveal a very significant discrepancy between the characterization of “the responsible company” as defined by itself or by notation agencies and, on the other hand, the hierarchy of criteria according to the answers of polled people. When companies and agencies favor sustainable development and good governance, rejecting child labor and so on, polled people consider that the paramount criterion of ethical conduct is personnel management. The problem is right here. Such is the view of a positively critical economist, situated at the point where macroeconomics meets corporate management.
2003
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(2003): Defining dirt. Three early modern views of obscenity. In: TEXTUAL PRACTICE 17 (2), S. 253-275
Abstract: This essay examines the workings of bad language in the early modem period, along with its social and political contexts - why and under what circumstances some words were deemed inappropriate for polite or moral discourse and literature. In early modern English, words such as "shit' or "fuck' were not considered "swearing', but rather occupied a separate category of "wanton' or "obscene' language. Thomas Elyot's The Boke Named the Governour , Desiderius Erasmus' De Copia and George Puttenham's The Arte of English Poesie pay particular attention to this category. They investigate it from different perspectives, but reach similar conclusions: obscene words have an offensive power in excess of their literal meaning, exposing body parts and actions that should be concealed to a greater degree than do their more decorous synonyms. These texts also agree that the rules of decorum which govern obscenity are extremely flexible, so much so that obscene words may be the most useful and even the most appropriate terms in certain circumstances.
Keywords: Angemessenheit, Appropriateness, Appropriateness of inappropriateness, decorum, Fehlverhalten, fluchen, Grenzen, Grenzüberschreitung, Gruppenverhalten / Joint Action, Höflichkeitsforschung, (Im)Politeness Research, Inappropriateness, Interaktion, Konventionen, Literaturwissenschaft, Modelle/Theorien, Normen, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Obszönität, Respekt, Sprache, Sprachgebrauch, Status / biologische Marker, swearing, Umgangsformen, Unangemessenheit 2001
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(2001): Arbitria-Vrbanitatis. Language, style, and characterization in Catullus ’cc.39 and 37’. In: CLASSICAL ANTIQUITY 20 (2), S. 239-272
Abstract: This article describes how cc. 39 and 37 create distinct tones of voice and use them to preclude the social pretensions of Egnatius in different spheres. The style of c. 39, markedly oratorical—and non-Catullan—in the syntax of its opening lines, develops into the voice of a respectable senex by way of archaisms of vocabulary and syntax and is capped by a figure of humor otherwise absent from the polymetrics, the apologus. The style thus creates a voice perfectly suited to chastise Egnatius' social ineptitudes and, more importantly, constitutes on the verbal level an embodiment of the standards of the urban elite. Catullus thus illustrates to Egnatius that a subtle system of social gestures can be learned - something which Egnatius, for all his apparent pretensions to social prominence, manifestly has not grasped, marred as he is by the habit of grinning inappropriately. C. 37, which ends with an attack on the same Egnatius, is far different in tone, commingling tokens of artfulness with vulgarity and forcefulness. That mixed style exercises ironic decorum towards Lesbia's lovers, who are themselves an oddly mixed group, well-off on the one hand, but "backstreet adulterers" on the other. But the two tones of voice, and indeed the two groups of lovers, also embody the paradoxes of the Roman construction of stylish behavior, which could be represented as elegant dalliance or reprehensible vice. Inasmuch as Egnatius' fashion affectations, ridiculed at the poem's end, fail to qualify him for the ranks of Lesbia's lovers, he is represented as outside sophisticated society, however it be constructed. In concert the two poems utterly derail Egnatius' social pretensions: c. 39 as it were outflanks him on the "right," barring him from respectable society, and c. 37 outflanks him on the "left," barring him from the "jet set."
1999
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(1999): Core symbols in South African intercultural friendships. In: INTERNATIONAL JOURNAL OF INTERCULTURAL RELATIONS 23 (1), S. 133-156
Abstract: Focus group discussions among Afrikaner, British, Coloured, Asian and Black groups in South Africa were held in which respondents discussed intercultural friendships. Groups were asked to suggest core characteristics for friendships, to describe instances in which they managed cultural differences, to describe rule violations which would necessitate the termination of the friendship, and to make recommendations for appropriate and satisfying friendship conduct to persons from different cultural groups. Afrikaner discourse about intercultural friendship centered upon themes of Pride in Cultural Identity and Decorum, British themes were Individualism and a Future Orientation the themes for Coloured respondents were Flexibility and Relationship Orientation, Asian themes were Responsibility for Actions and Openness, while Black themes were Honor, and Compassion. The core symbols were interpreted in the political and social context of transition in 1992. A positive relationship between level of sociocultural power in South Africa and the intensity and salience of the ethnic identity emerged in that groups with greater sociocultural power expressed the most negative ascriptions about members of other groups, as well as expressed preferences for their own group or individual norms for the intercultural friendship. While dialectic tensions in group and individual orientations were evident in the discourse of friends from all groups, group members with higher sociocultural power criticized Blacks as looking too much toward the past instead of the future.
Keywords: decorum, Disziplin, Fehlverhalten, Freundschaft, Grenzen, Grenzüberschreitung, Interaktion, Interaktionsabbruch, Kultur, Kulturdifferenz, Kulturelle Normen, Kulturspezifizität, Kulturtheorie, Kulturvergleich, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Respekt, Soziale Angemessenheit, Soziale Klasse / Schicht, Umgangsformen -
: ’Female petitioners can lawfully be heard’. Negotiating female decorum, United States politics, and political agency, 1829-1831. In: JOURNAL OF THE EARLY REPUBLIC 23 (4), S. 573-610
Abstract: Catharine Beecher kept it a secret for decades. In 1829 Beecher, best known as a leader of the nineteenth-century domestic economy movement and as an active, life-long proponent of women's education, went home to Boston to visit her family. Her visit coincided with the visit of her father's friend, Jeremiah Evarts. Evarts and Lyman Beecher worked together in evangelical reform, and a prominent national issue troubled both men: the federal government's plan to remove Native Americans from within the boundaries of six southern states. Almost fifty years later, in "Educational Reminiscences and Suggestions", Catharine remembered Evarts describing to her the "distressing and disastrous consequences that would result from the cruel measures undertaken" by the federal government against the Cherokee, Chickasaw, Choctaw, Creek, and Seminole southern tribes. Catharine also remembered Evarts telling her that "American women might save these poor, oppressed natives." Inspired by Evarts's personal request that she "devise some method for intervention," Catharine returned to Hartford Female Seminary, the school for girls of which she was founder and principal. Upon her return, Catharine Beecher granted Evarts's request. She initiated and orchestrated the first national women's petition campaign in United States history. Amazingly, nearly 1,500 women followed her lead.
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