Levina Teerlinc

Journal of Sofonisba Anguissola From the Journal of Sofonisba Anguissola: June 1, 1581 I have painted many self-portraits in my life, but the one that sticks out the most to me is the one in which I painted myself holding a book. I was born in a time, when women typically were not encouraged to obtain an education. My family, however, went against the grain, and actively supported my sisters and I in our education. Even today, as I write this, my society celebrates women for our “virtue

presented difficulties for philosophers and theologians alike for centuries. The 20th century Jewish French philosopher Emmanuel Levinas attempts to explain pain in his essay, Useless Suffering. Levinas suggest through an abbreviated phenomenology and subsequent thrashing of theodicy that suffering is best understood as “meaningful in me, useless in the Other.”1 While Levinas 's phenomenology is logically consistent, his assessment of usefulness of theodicy in light of the suffering of the 20th century

philosophical views of the Other presented by Emmanuel Levinas we will consider whether we act strictly for the good of others without investing any self interest in what we do or do we do what we desire most at the end of the day; however, we will find many of our daily interactions including working, caring for another and just basic interactions are all done in self interest not in the interest of the Other. According to Rosenstand (2013) Levinas explains the Other as a term seen in philosophy about

It has always been hard to teach people to be ethical. It is harder than ever when the system itself is corrupt, when the world is full of injustice, and when there is no longer any agreement about core values, goals or responsibilities. This is the predicament that confronts medical education. Students enter their medical courses in good faith, albeit for a variety of reasons, coming from a great many backgrounds - Christians, Moslems, Jews, Hindus, Buddhists, atheists – and places - from Australia

A Dialogue of Searching: Levinas and The Sexual Encounter Patrick Cheatham Presented at 8th Annual Psychology for the Other Conference, Seattle, WA October 23, 2010 Sex has power. Sex has the capacity to change people’s self-experiences, transform relationships, and even challenge the societies in which we live. Sex sells. The history of advertising is rife with associating sex with the non-sexual, so people will purchase a product or way of life. As in the case of pornography and prostitution

The year is 1977 in El Salvador, a time of deep public and political unrest, where injustices are high among the people and there exists a great divide between the rich and the poor, it is during this time that the Vatican elevated Oscar Romero to the position of Arch Bishop of San Salvador. Romero is elevated in hopes that with his quite, passive demurer and diminishing health that he would accept the status quo and not cause a military dispute; however, much to everyone’s surprise, Romero became

Levinas vis-à-vis the Other Philosophy, arising from its Greek tradition of a “love of wisdom”, seeks to critically examine those questions most fundamental to humankind; it is concerned with essential concepts (or rather, questions) of being (metaphysics), rightness and goodness, knowledge, truth and beauty. As a branch of metaphysics, ontology seeks, in particular, to understand the nature of being (or existence) by placing objects within categories and organized totalities, while always assuming

The other in the civil rights movement as represented in literature in harper lee’s To Kill a Mockingbird The world is created out of oppositions, divisions and separations between the one and the Other. When people collide or meet, in that sense, in the meeting between different cultural backgrounds they tend to define the others by defining themselves. Jacque Derrida puts it in his essay Archive Fever: Freudian Impressions “every Other is every other Other, is altogether Other “(p.77). Alternatively

women? This entire era is after all is named after Queen Elizabeth I, an empowering woman whose high regards for art motivated and funded pursuing artist. Some of the talented female artists who are hidden in the shadows are Susanna Perwich and Levina Teerlinc. Although the contributions to female artists’ were not as prominent as mens’, women from all social classes play an essential role in the Elizabethan era artwork. Embroidery is often artistically overlooked, yet the majority of women during

Women artists did indeed have a “Renaissance”. Besides the women we talked about in class, there were others that in a way “flew under the radar”, mostly because they were women and apparently women were not allowed to have lives of their own outside of being mothers and wives. Women artists from this period were and still are much unknown to most people, and it almost sounds like that could still be the case with the women artists that are out there now. Female Renaissance artists just so happened