Immediacy

This article is based in the methodological proposal presented by the author in his master thesis
defended in February 2007 at the University of Minho. In his research, the author measured and
compared the potentialities of the Internet explored by general Portuguese cyberjournals
(news/journalistic websites), creating and applying a table of measurement of the levels of those
potentialities. The results show a low exploitation of the potentialities offered by the Internet (23,3%), in
particular of the ones considered most important – hipertextuality, interactivity and multimediality
The table was constructed in order to establish comparisons at different moments and between
cyberjournals of different kinds, countries and targets. This table of analysis allows to know if the
exploitation the Internet potentialities are high or low, as well as to establish a ranking of the
cyberjournals.

This article strives to make novel headway in the debate concerning esports' relationship to sports by focusing on the relationship between esports and physicality. More precisely, the aim of this article is to critically assess the claim that esports fails to be sports because it is never properly "direct" or "immediate" compared to physical sports. To do so, I focus on the account of physicality presented by Jason Holt, who provides a theoretical framework meant to justify the claim that esports is never properly immediate and therefore never sports. I begin by motivating Holt's account of physicality by contrasting it with a more classical way of discussing physicality and sports, namely in terms of physical motor skills. Afterwards, I introduce Holt's account of physicality as immediacy and engage with its assumptions more thoroughly to problematize the claim that esports is fundamentally indirect. Lastly, I argue that the assumption that esports necessarily lacks immediacy is based on a narrow understanding of body and, consequently, of space. In response, I offer a different way of thinking about body and space, focusing on the subjective, bodily engagement of the esports practitioners with their practice, whereby physical space and virtual space can be appreciated as immediately interconnected during performance in a hybrid manner. In providing such an account, the article contributes directly to the broader, growing discussion on the relationship between physicality and virtuality in an increasingly digital world.

The theory of social presence is perhaps the most popular construct used to describe and understand how people socially interact in online learning environments. However, despite its intuitive appeal, researchers and practitioners alike often define and conceptualize this popular construct differently. In fact, it is often hard to distinguish between whether someone is talking about social interaction, immediacy, intimacy, emotion, and/or connectedness when they talk about social presence. Therefore, the focus of this chapter is on outlining the evolution of the construct of social presence in an effort to understand better its relationship to online learning.

We investigated 185 therapist self-disclosure events in 16 cases of open-ended psychodynamic/interpersonal psychotherapy. One disclosure occurred approximately every other session, with the most frequent type being disclosure of facts. Therapists initiated 73%, and focus returned to the client following 93%, of disclosure events. Disclosures of feelings and insight were judged to be more intimate and higher in quality than were disclosures of facts. Overall disclosure occurrence was positively related to client-rated working alliance and feelings disclosure occurrence was positively related to client-rated real relationship. Factual disclosure occurrence was negatively related to working alliance and real relationship. Results suggest that disclosure is multifaceted, nuanced, and complex. Implications for practice, training, and research are discussed.

Bergson és Husserl mindketten koruk gondolkodásának úttörői voltak, emellett kortársak, filozófiáik rokon elemek sorát hordozzák, azonban sajátos filozófiai intenciójuk alapvetően eltérő. Bergson figyelme a vitalitásra, Husserlé az eidetikus világra (εἶδος) irányult, de mindketten próbáltak eljutni valami mélyen elsődlegeshez. Jelen esetben ennek az elsődleges adódásnak az összességét, az eleven és mozgó személyes lét primer teljességét Életnek nevezzük. Azonban az élet tematizációjára nem általában vagyunk kíváncsiak – hiszen akkor célszerűbb lenne kizárólag az életfilozófia területéről vizsgálni karakteres gondolkodókat. Amit mi keresünk, az az Életnek a tudaton keresztül történő megragadhatóságának kérdése a fenomenológia korai időszakában. Látni fogjuk, hogy ebben Bergson a közvetlen odafordulás útját, míg Husserl egy először magába visszahúzódó és onnan újra kifelé építkező, közvetett modellt követ. De épp amiatt jogos irányukba a kíváncsiságunk, hogy mindketten kutatják a szubjektív létnek az eredendően vitális alapjait. Bergson maga is az életfilozófia egyik legjelentősebb gondolkodója, aki a vitális elvet végül ontológiai szintre emeli, és ennek kapcsán olyan alapokat fektet le, amelyek a Husserl utáni fenomenológiára is rendkívül inspiratívan hatottak, mint például Merleau-Pontyra.
Az Élet közvetlen megragadhatóságának kérdését Husserl talán nem állította olyan látványosan középpontba, de az Élet elérésének szándéka mindvégig megmarad gondolkodásának hátterében, mintegy távlati célkitűzésként. Hiszen a fenomenológia alapvetően a dolgokhoz való visszatéréssel valami őseredetihez szeretne visszanyúlni, a számunkra feltáruló dolgokat, és magát ezt a feltárulást szeretné megérteni, ezt a közvetlen adódást tetten érni. De mi is jelenthetne nehézséget az élet eleven közvetlenségének elérésében? Hiszen ebben a közvetlen feltárulásban egyben az Élet maga is feltárul, szükségképpen el kell jutnunk hozzá. Azonban a módszer alkalmazhatósága és az ezen keresztül történő hozzáférés a tárgyhoz korántsem ilyen magától értetődő. Ugyanis a fenomenológia kapcsán mindig fennáll annak a veszélye, hogy nem esik-e csapdába útkeresésében, mint a lepke a konyhai lámpa fénykörében, képes-e szabadulni az ego láthatatlanul körbezáró bűvköréből, amely – mint a rovart az éjszakában előtörő fény – menthetetlenül magához bilincseli.
Bár Husserl alapvetően szisztematikus és analizáló elveket követett és a redukció eszközét alkalmazta, addig Bergson a vitalitáshoz való odafordulást hirdette és az intuíció módszerét részesítette előnyben, mégis több hasonlóság is felfedezhető közöttük. E két filozófus élet utáni kutatásának egyik közös pontja az a hozzájárulás, ami által a közvetlenség  mint filozófiai aspektus egy új megvilágításban léphet színre a modern fenomenológiában, és válik alkalmazhatóvá a személyes lét feltárásában.



Edmund Husserl and Henri Bergson were both pioneers of the first half of the twentieth century, furthermore they were contemporaries. Their philosophies contain several similar elements, although their philosophical intentions were substantially different. Bergson’s attention focused on vitality, while Husserl’s focused on the World of Eidos ( εἶδος), however both of them tried to reach something deep primacy. In this case the totality of these primary impressions is called „Life”. Nevertheless, we are not interested in the thematic objectivations of Life in general, so we are not concerned with famous figures of „Philosophy of Life” or „Lebensphilosophie”, because if this was true it would be more practical to examine characteristic philosophers on the subject of life exclusively. What we try to find is a philosophical method of embracing Life through consciousness in times of earlier stages of phenomenology. We  see in this case, while Bergson chose a method of direct recourse, at the same time Husserl took an indirect approach with an initial withdrawal deeply into Life herself, and then rebuilding outward. And this is what I find the most interesting, that both of them seek original vital baselines of subjective being. Bergson is the one of the most significant thinker of Lebensphilosophie,  who raised the vital principle to the ontological level. Meanwhile he laid down new foundations, which affected and inspired several post-husserlian phenomenologists, for instance Maurice Merleau-Ponty.
Despite appearances, the intention of direct reaching towards Life remains in the background all the time in case of Husserl. Because of his  “return to things” motto shows clearly, he wanted to go back to a pristine originality, he would like to understand direct revelations of phenomena. But why do we find it difficult to answer the question of direct reaching for Life? Because Life itself appears in direct revelation, so we necessarily have to reach it. However, the applicability of the method of accessing our subject is far from self-evident. In phenomenology, there is always a risk of being trapped while seeking its ways, like a dancing butterfly in the circle of the light of a kitchen lamp at night. Can it get out from under invisible spell of Ego?
Though Husserl basically followed systematic and analyzing principles basically and applied the method of reduction, meanwhile Bergson claimed to turn to vitality and preferred the method of intuition;  nevertheless, we can recognize several similar points in their philosophies. Finally, both of them have significantly contributed to the philosophical problematization of immediacy, and as such it is raised into a new perspective in modern phenomenology and becomes applicable in the uncovering of personal existence.

In this article, I offer a critical interpretation of Hegel’s claims regarding the presuppositionless status of the Logic. Commentators have been divided as to whether the Logic actually achieves the status of presuppositionless science, disagreeing as to whether the Logic succeeds in making an unmediated beginning. I argue, however, that this understanding of presuppositionless science is misguided, as it reflects a spurious conception of immediacy that Hegel criticizes as false. Contextualizing Hegel’s remarks in light of his broader approach to the problem of beginning, I contend that Hegel’s Logic is presuppositionless not in the sense that it satisfies a formal epistemological demand to begin free from all mediation, but in that its self-mediating structure facilitates an immanent deduction of the categories.

Towards the end of the Republic, some powerful promagistrates found themselves at the height of their political and military power and yet also formally excluded from the sphere of domestic politics in Rome. As a result, they were repeatedly compelled not only to influence affairs in Rome at a distance but also to interfere in the sphere domi by being personally present near or within the city. Thus, at the beginning of 32 bce, Octavian—now formally a proconsul rather than a triumvir—took an active part in senatorial proceedings. Girardet’s conjecture, that Octavian was careful not to violate some most evident formal safeguards surrounding the promagistracy, is plausible. However, details reported by Cassius Dio, such as Octavian taking his seat between the two consuls during a Senate meeting, demonstrate that the proconsul successfully appropriated the consuls’ leading role in the Senate. Dio’s passage focuses on changes in political initiative and proactivity—the very ideas which underpinned the Roman understanding of the essence of a magistrate’s power. There are the indications in other parts of Dio’s work of the fact that he indeed recognized a problem in the agency of promagistrates within the sphere domi. But the picture that Dio provides is more than the mere result of his own understanding, or even reconstruction, of events. A few parallel cases demonstrate that predecessors, including Caesar and later Lucan, problematized the same issue.

Among the various factors affecting students' learning, immediacy is probably the one that has been most studied over the last four decades. Immediacy, a term coined by Mehrabian (1967), refers to verbal and nonverbal behaviours used by interlocutors to decrease physical and physiological distance between them, thus creating affinity, liking and affect. However, a number of questions arise as to the suitability of the various immediacy scales and their cultural significance in a non U.S. context, such as Hong Kong. Furthermore we were interested in possible differences in teachers' perception based on students' motivation. This paper presents the first part of an immediacy study, based on students of the Department of English of the Hong Kong Polytechnic University (looking into mapping patterns of behaviours that increase immediacy). The results indicate that Hong Kong students prefer the holistic approach of the Chinese traditional teacher, a teacher who goes beyond just teaching in class, and that nonverbal actions are not high in their list of preferred behaviours in teachers, such as gestures, walking around the classroom or standing close to students (unlike what has been observed among U.S. students).

Absztrakt
Ennek a tanulmánynak a célja az, hogy egy nem túl könnyen azonosítható filozófiai aspektus megjelenésére mutasson be példákat a fenomenológia három különböző időszakából, különös tekintettel olyan szerzőkre, mint Edmund Husserl, Maurice Merleau-Ponty és Michel Henry. Ez a közvetlenség aspektusa, amely alatt egy olyan filozófiai ambíciót és metodológiát értünk, amelynek alapvető igénye az élet minél eredetibb, spontán önadódásában való tettenérése. Ez az első hallásra nehezen meghatározható mozzanat körülbelül azt jelenti a filozófiában, mint az impresszionizmus és posztimpresszionizmus a festészetben. Illékony impresszióknak, a test köztes világának, az affekciókkal átitatott tapasztalatnak vagy a Másikkal való kapcsolatom fakticitásának a legális filozófiai térbe való beemelése. Az elemzés először G. W. F. Hegel értelmezését tekinti át röviden, akinél a közvetlenség még egy absztrakt formában, de már a közvetettel párhuzamba állítva és részben egy ontológiai szerkezetbe illesztve ábrázolódik. Majd előre ugorva a fenomenológia megszületéséhez, Edmund Husserl munkásságában keressük meg a közvetlenséget előtérbe állító és olykor eltávolító mozzanatokat, akinél már helyenként konkrét formában jelenik meg a közvetlen. Egyik központi témánk Maurice Merleau-Ponty, aki a Husserl-i alapokból kiindulva, de teljesen autonóm módon újítja meg a fenomenológiát és fejleszti végül ontológiává. Egyedülálló módon egy új heterogén egységet teremt a tudat, a test, és a világ között, az egyes vetületeket a lényegükbe hatolóan összekapcsolva, számos fogalmat teljesen újraértékelve. Zárásként pedig Michel Henry-t mutatom be röviden, aki magát az Életet emeli fenomenológiájának központi fogalmává. Munkáiban az Élet megnyilatkozása egy Ön-kinyilatkozás, melyben az Élet magát hozza a világra, és mely immanens módon tárul fel önmagának. A közvetlenség aspektusának térnyerése során tanúi lehetünk a fogalom két különböző mozgásának: először az absztrakttól a konkrét felé, majd a teoretikustól a fakticitás, majd az immanencia felé. A történeti áttekintésben nem állt szándékomban a közvetlenséget kizárólagos filozófiai módszerként beállítani. Pusztán a közvetett és a közvetlen hatékony és egymást kiegészítő egyensúlyára szeretném felhívni a figyelmet, mint amely előremutató lehet például a kortárs fenomenológiában is.


Abstract
This paper aims to indentify examples of manifestation of a difficult to access philosophical aspect in three ages of phenomenological movement, focusing on Edmund Husserl, Maurice Merleau-Ponty and Michel Henry. This is the aspect of immediacy, a philosophical ambition and metodology which has a principal need to spontaneously embracing life as pristine originality. At first glance this challenging moment of philosophy can be translated as impressionism and post-impressionism in the history of painting. It moves the volatile impressions, the „in-between” world of human body, the affection-sodden experiences or one’s factual relationship with Others into legal philosophical space. First, this study reviews shortly G. W. F. Hegel’s interpretation, who presents the immediacy in an abstract form, however in parallel with the indirect, and partially integrated it into an ontological system. Then, so fast-forward to the birth of phenomenology, we try to find illuminating moments of immediacy in Edmund Husserl’s works, where the immediacy already emerges in concrete shape. One of our main topics is Maurice Merleau-Ponty, who is starting from the husserlian basics, but wholly autonomously renews the phenomenology and develops into ontology. He uniquely creates a heterogeneous unity between consciousness, body and world, he interconnects essentialy the different areas, and reappraises several terms completely. Lastly I show you Michel Henry briefly, who makes the „Life” as the central element of his phenomenology. In his works the Life’s expression is a Self-expression, in which the Life gives birth to Itself, and that reveals to Itself immanently. We can see two different movements of the concept during the rise of immediacy aspect: first, from abstract to concrete; second, from theoretical to factual and later to immanent. In the historical overview I have no intention of showing the immediacy as only philosophical method. I would like to draw attention to the direct and indirect aspects together are efficient and complementarity balance, and which balance would be the way forward for example in the contemporary phenomenology too.

Conceptional Orality!?-chatting online revisited. Evidence from French, Italian and Spanish.

The paper shows that chatting online is more than the mere typing of utterances, like how one would execute them in an informal conversation. Hence, the function of chatting and the relationship between the medium and the linguistic means will be dealt with. By means of short extracts from French, Italian and Spanish chat protocols, it will be shown which kind of orality chat communication suggests. The critical discussion of new attempts to adopt Koch's & Oesterreicher's model of orality and scriptuality to the field of Computer Mediated Communication will be used to show that this model cannot easily account for the phenomenon of chatting. Chat can be better understood as a creative process that produces "written proximity", it resembles role play, however it is under the control of specific media conditions. 

Rolf Kailuweit, PhiN 48/2009: 1-19.

C. S. Peirce introduced the term “icon” for sign-vehicles that signify their objects in virtue of some shared quality. This qualitative kinship, however, threatens to collapse the relata of the sign into one and the same thing. Accordingly, the late-medieval philosopher of signs John Poinsot held that, “no matter how perfect, a concept [...] always retains a distinction, therefore, between the thing signified and itself signifying.” Poinsot is touted by his present-day advocates as a realist, but I believe that, judged by realist standards, his requirement of minimal dissimilarity backfires. Poinsot thinks that, in analyzing the sign, we should stop before a full merger between sign-vehicle and object is reached. Peirce, by contrast, saw good reason to push the analysis all the way down to one isolated quality. Because such a qualitative merger can lend support to realism, I favour Peirce’s stance.

This thesis explores the notion of (Neo)Baroque logic in two films by German filmmaker Werner Herzog. By theorizing the Baroque as an ahistorical aesthetic category and by employing Remediation theory and narratology as tools of analysis, this thesis provides an analysis of the films COBRA VERDE and FATA MORGANA proving that their aesthetic and narrative structures follow the lines of a Baroque logic. Werner Herzog is a director that talks, writes, and makes films that in one way or another deal with the subjects ‘truth’ and mediation. By delineating two strategies based on opposing attitudes towards truth, reality, and mediation that together compose the double logic of the Baroque, it becomes possible to perform an analysis of the films based on self-reflexivity, filmic excess, and moments of hypermediacy. This thesis provides a multifaceted view of the Baroque by discussing its origins and connections to various schools of thought. The question this thesis has tried to answer has been formulated as ‘Which traces of (Neo)Baroque thought can be found in the narrative and aesthetic structures of Werner Herzog’s COBRA VERDE and FATA MORGANA. These traces of Baroque thought in Herzog’s films FATA MORGANA and COBRA VERDE are to be found in the excessive use of style and the heightened cases of narrator perceptibility. Through moments of hypermediacy the act of filming is made visible, resulting in moments of self-referentiality. By playing with the allegorical form and history Werner Herzog creates a sense of ambiguity in his films that point towards alinearity and create a feeling of decentredness. These elements, combined with a pastiche use of genres, position the films under discussion opposed to clarity and singularity and prove the films can be considered as following Baroque lines.

Keywords: Werner Herzog, film, Baroque, major, minor, aesthetics, remediation, hypermediacy, immediacy, narratology, mediation, truth, fiction, (Neo)Baroque, Cobra Verde, Fata Morgana.

Al hablar de tenacidad, se hace referencia a la fuerza de carácter según la Psicología Positiva. Se le define como la perseverancia y pasión por las metas a largo plazo (Duckworth, Peterson, Mathews & Kelly, 2007), y se refiere a la determinación que se tiene para lograr una meta ambiciosa a largo plazo a pesar de los obstáculos (Doskoch & Flora, 2005), manteniendo el esfuerzo e interés a través de los años; además de que el individuo tenaz no sólo termina las tareas a corto plazo, sino que también persigue su objetivo por años (Duckworth, Peterson, Mathews & Kelly, 2007).

Smartphones fulfil the demand for immediate access to social worlds. We conducted focus groups of college students to explore their perceptions and attitudes regarding uses and abuses of Smartphone technology. Overall, respondents believe more negatives than positives exist and the powerful positive of " being in the loop " keeps them " attached " to their devices.We discuss the theoretical and practical implications of Smartphone technologyin addressing society's immediacy demands, and the costs associated with it.

—Teacher immediacy (verbal and non-verbal)
remains an important factor towards prompting efficient
pedagogical approaches. Whilst teacher immediacy in a
classroom setting is important, there is growing awareness
about the importance of the construct in a virtual setting as
education shifts from explicit conventional face-to-face teaching
and learning to a blended environment which includes distance
education. This paper attempts to generate some
understandings about the correlation between teacher
immediacy, both verbal and non-verbal, and students’ active
participation and satisfaction in a distance education learning
environment. This paper considers, in a preliminary research
framework, a Saudi university which offers a range of distance
education courses as an initial cohort from which to generate
such understandings. Students’ opinions, perceptions, and
reported satisfaction were captured through utilising a
structured questionnaire completed by 413 participants,
enrolled in a variety of distance education courses offered by
the aforementioned university. This study found that there was
significant correlation between the overall adopted teacher
immediacy (verbal and non-verbal) and students’ overall online
participation and satisfaction in the investigated distance
education courses. In terms of gender differences, male
participants have higher willingness to participate than female
participants within the perceived immediacy behaviours. On the other hand, female participants were more satisfied in terms
of communication than male participants within the perceived
“e-immediacy” behaviours. These results serve as a prompt for
further research on teacher immediacy in the rapidly
developing and increasing virtual education domain in a global
and connected world.

The essay deals with the issue of immediacy/mediation through the interaction of two original theoretical proposals of the second half of the Italian 20th century, namely those by Giorgio Colli and Gianni Carchia. The first part of the essay exposes the problem of immediacy in Colli’s thought and its connection with wisdom (especially on the basis of "Filosofia dell’espressione", 1969), focusing both on the subsequent decay of logos and on the expressive forms of authentic logos, among which the enigma. The second paragraph presents the interpretation of archaic wisdom proposed by Carchia (starting from "Orfismo e tragedia", 1979), also extending the problem of immediacy/mediation to the field of art and painting (bearing in mind, for example, "Il mito in pittura", 1987 and "Arte e bellezza", 1995). Finally, through the analysis of Carchia’s preface to a Colli’s work, the close relationship between a “philosophy of expression” and the “unexpressed” is examined.

Ever since the emergence of the first technologies destined for amateur filmmakers, the most frequently recorded portraits in home movies have been children’s. This article analyses the characteristics of children’s portraiture in home movies, with
special attention to their on-camera performance. Home movies can be seen as records of children’s bodily interaction with the filmic apparatus and, at the same time, with the media literacy of their filmmaker-parents. he everyday scenes of
children performing awareness or non-awareness in front of the camera are dissected in this paper from a media-historical point of view: the analysis of a Transylvanian home movie collection is embedded in a discourse on media practices, on
mediality and on processes that transform everyday reality into a corporeal image.
The idiosyncrasies of the first Transylvanian home movies are incorporated in a discussion about early 20th century visual culture, in the context of which childhood gets to be constructed as an amateur moving image.

After more than 20 years of sporadic separatist insurgency, the Free Aceh Movement and the Indonesian government signed an internationally brokered peace agreement in August 2005, just eight months after the Indian Ocean tsunami devastated Aceh’s coastal communities. This article presents a medical hu-manitarian case study based on ethnographic data I collected while working for a large aid agency in post-conflict Aceh from 2005 to 2007. In December 2005, the agency faced the first test of its medical and negotiation capacities to provide psychiatric care to a recently amnestied political prisoner whose erratic behavior upon returning home led to his re-arrest and detention at a district police station. I juxtapose two methodological approachesdan ethnographic content analysis of the agency’s email archive and field-based participant-observationdto recount contrasting narrative versions of the event. I use this contrast to illustrate and critique the immediacy of the humanitarian imperative that characterizes the industry. Immediacy is explored as both an urgent moral impulse to assist in a crisis and a form of mediation that seemingly projects neutral and transparent transmission of content. I argue that the sense of immediacy afforded by email enacts and amplifies the humanitarian imperative at the cost of abstracting elite humanitarian actors out of local and moral context. As a result, the management and mediation of this psychiatric case by email produced a bureaucratic model of care that failed to account for complex conditions of chronic political and medical instability on the ground.

Esta comunicación pretende identificar el uso que la prensa ecuatoriana hace de las redes sociales y si éstas son aprovechadas como herramienta periodística generadora de una mayor inmediatez en el flujo de la información. Para ello se seleccionan dos diarios nacionales de los de mayor trayectoria en el contexto espacial analizado, El Comercio y El Telégrafo. Para conocer el comportamiento que la prensa ecuatoriana ha adoptado frente a estos nuevos medios digitales, se analizan las cuentas de Twitter y Facebook de los dos periódicos elegidos, además de realizar entrevistas a los responsables de estos y aplicar una encuesta a 389 personas. En base a los datos obtenidos se evidencia que, pese a los numerosos beneficios que presentan las redes sociales, los medios analizados no aprovechan de forma óptima los recursos que estas herramientas ponen al servicio del periodismo digital. La interactividad con los usuarios, como la innegable utilidad de las redes sociales, es desigual en los dos periódicos estudiados, presentando El Comercio una participación más consolidada por parte de sus consumidores. Finalmente, se observa que los diarios ecuatorianos todavía utilizan las redes sociales más como repositorio de información que como herramienta difusora de contenido en tiempo real.

Users of contemporary media technology in religious settings often oscillate between immediacy in spiritual interaction and the increasing complexity and visibility of media technology as human artifacts. Drawing on approaches to mediation from philosophy and media theory, I examine Mauritian Muslims’ uses of sound reproduction in performing a devotional genre to show how theological assumptions about mediation shape the domestication of media technology in religious settings in different ways. A semiotic approach can throw new light on the dialectics of mediation and immediacy that frequently result in searches for technical solutions to bypass established forms of interacting with the divine.

Distance education (DE) is neither a new concept nor process. Learning through postal correspondence can be traced back to more than 150 years. The avenues of DE have evolved from postal correspondence, videotaped lessons, electronic communications, to distance teaching higher education institutes. Up until the start of 2020, DE was an educational process of choice or preference. However, when WHO declared COVID-19 as a pandemic in March 2020, DE was no longer an option but rather the only choice and educational avenue for the majority of the universities worldwide; Lebanon is no exception. This chapter considered the case study of DE at Phoenicia University, Lebanon, studying instructors’ attitudes and perceptions about some of the quality attributes of DE such as interactivity, inclusiveness, and immediacy prior to and after their first online semester. A mixed methods approach was adopted, where pre- and post-test surveys were administered with 54 instructors in Spring 2020. Semi-structured interviews were conducted with 12 instructors toward the end of that semester. This study found that the participants held a more positive stance when it came to instructor immediacy following their first online semester. On the contrary, instructors’ attitudes and perceptions toward interactivity and inclusiveness did not significantly change between the pre- and post-test results, maintaining a less favorable stance of DE for these particular attributes in comparison to physical classroom education. The study concluded that overall, participants perceived DE as an efficient approach given the unprecedented crisis; nonetheless, the effectiveness of such an approach was challenged by many obstacles and limitations due to internet connection issues and the unreliable power infrastructure.

Ashtánga es una pieza musical para violonchelo electroacústico y medios visuales interactivos que busca un estado de conciencia expandida. Es una obra en la que el intérprete hace uso de las múltiples correspondencias del lenguaje musical y permite a los oyentes, a través de dos interfaces, disfrutar del diálogo especular de un mundo intermediado, mientras accede al mismo tiempo a los sistemas que lo hacen posible. El resultado son varios timbres y texturas que, al ser superpuestas, abren un universo de posibilidades de orquestación. La visión proyectada justo encima del intérprete ofrece una síntesis de la unidad y la multiplicidad, es una narración dotada con crecimiento dinámico y las variaciones presentadas obedecen de forma orgánica al sonido, protegiéndola sin embargo de la reproducción caótica que abrumaría a los presentes. En resumen, se pone en escena un mundo, un conjunto conectado de objetos e individuos, un entorno habitable, una totalidad razonablemente inteligible para los observadores externos y un campo de actividad para su intérprete.

Abtstract In this work, I will explain the notion of intentionality from the point of view of perception and in particular, the immediate mental constitution of objects. To do this, I will follow the works of the Franciscan theologian and philosopher, Pierre de Jean Olivi (1248-1298). I will explain the general context, namely the debates surrounding the Eucharist, the difference between transubstantiation and consubstantiation, and the Latin term " species." I will then focus on the problem of intention and its medieval sources in addition to the defence of its immediacy according to de Jean Olivi. In the end, this paper demonstrates an attempt at understanding the structure of human ideas by observing the major problem of intentionality in the mediaeval age.

« Les relations intermédiales entre immediacy et hypermediacy dans les bandes dessinées En segundo plano et Fallos de raccord : explorations et redéfinitions du médium », Colloque international « BD in extenso : bande dessinée et intermédialités au prisme de la culture visuelle », Université Paul-Valéry, Montpellier, 7-8/11/2017

The dynamics of immediacy and mediation are examined through the lens of a media that problematizes presence through ever-more realistic, ever-more proliferating representations.  Such representations are, themselves, a product of a human discourse that has become more scrutinizing and doubtful of 'the truth' as our abilities to assume the role of the other have both expanded and become more and more shunned.

L’articolo ha come punto di partenza che cosa intenda William James quando afferma che l’esperienza pura è “immediata”. In altri termini, cosa intende James quando parla di immediatezza? Si vedrà come questo problema sia stato al centro di un prolungato (e per nulla amichevole) dibattito con Francis Herbert Bradley. Tale dibattito ruota principalmente intorno alla nozione di relazione “interna” ed “esterna”, cioè al problema di tenere insieme l’unità dell’esperienza pura con la pluralità dei termini (oggetti) e delle relazioni di cui questa stessa è composta. Per meglio chiarire le posizioni di James e di Bradley, nella seconda parte dell’articolo faremo riferimento all’interesse di James per la filosofia bergsoniana. Questo piccolo excursus ci permetterà di capire meglio come l’immediatezza jamesiana sia un’immediatezza “anomala” rispetto sia alla posizione monista sia alla posizione pluralista. Ma tale anomalia è forse il motivo che spinse James, nell’ultima parte della sua vita, a guardare all’amico Henri Bergson come a quell’autore in grado di oltrepassare la endiadi monismo/pluralismo in direzione di una nuova forma di immediatezza dell’esperienza.

Kas Oosterhuis repositions the architect in society today as a well-trained hyperconscious idiot savant. Audacious intuition must be trained to decide in split seconds, like the Formula I driver. Todays architect is an information architect, able to act intuitively and to process information rationally at the same time. Buildings are seen as processes running in real time. Building components communicate with other building components. All are members of the swarm, members of the hive. Swarm architecture implies that all building elements operate as intelligent agents, data carriers and data processing devices. Swarm architecture feeds on data generated by social transactions in the transformation economy.

L'Autore prende in esame una recente decisione con cui la Corte europea dei diritti umani ha ritenuto che la lesione al principio di immediatezza dovuta all'escussione irrituale di una prova dichiarativa disposta in seguito all'annullamento con rinvio della sentenza di primo grado potesse ritenersi compensata dal pieno esercizio del diritto al confronto nel giudizio annullato. Analizzate le argomentazioni della Corte, ne viene svolta una breve critica.

El concepto de Estado-Nación, construcción legitimada en las comunidades imaginadas de Benedict Anderson, ha sido ampliamente discutido en los últimos años. La obra de Leonardo Padura configura, en este sentido, nuevos procesos de resignificación cultural y política que rompen con la idea de unidad y homogeneidad de la identidad  nacional.

The concept of Nation-state, a construction legitimated in the approaches of imagined communities of Benedict Anderson, has been widely discussed in recent years. The work of Leonardo Padura configured, in this way, new processes of cultural and political redefinition which break with the idea of unity and homogeneity of national identity. La cola de la serpiente exacerbated this rupture with the introduction of the Chinese community in Havana. Chinatown is the metaphor of belonging to the nation as its destroyed spaces land the great “national values” to the immediacy of violence and necessity.
La cola de la serpiente agudiza esta ruptura con la introducción de la comunidad china en la Habana. El barrio chino será la metáfora de la pertenencia a la nación en cuanto sus espacios destruidos aterrizan los grandes “valores nacionales” a la inmediatez de la violencia y la necesidad.

The pericope of the adulteress is one of the most famous, quoted, and studied passages in the Gospels. In particular, reams have been written on John 8, 6-8. Interpreters, who have analyzed every detail of if, have variously concentrated on the following questions: 1) Why does Jesus write? 2) Why does he stoop to write? 3) Why does he write on the ground? 4) Why does he write with his finger? 5) Why does he write twice? 6) Why does he write before and after the famous utterance: ―He that is without sin among you, let him first cast a stone at her‖ (KJV)? But the question that most worried interpreters has been: What does Jesus write?