Faces in disguise. Masks, concealment, and deceit.

IF 1.3 2区哲学 0 PHILOSOPHY

TOPOI-AN INTERNATIONAL REVIEW OF PHILOSOPHY Pub Date : 2022-01-01 Epub Date: 2022-06-17 DOI:10.1007/s11245-022-09806-0

Remo Gramigna

引用次数: 1

Abstract

The present study investigates and thematizes the interrelation between face masking, concealment, and deceit. It starts from the premise that the significance of disguise and deceit in the history of ideas should be reversed as these methods of the management of human appearance are not only regarded as coercive methods to manipulate and exert power over others but also as tactics skillfully used by the weak in order to outmaneuver those who are in a position of power. The study traces the matrix of simulation and dissimulation as forming the structure of deceit, it reviews some of the main theories of disguise within the field of semiotics, and it singles out two main dimensions of disguise, one geared upon dynamism and the other based on the static features of the face. This study suggests that classifications of masks elaborated in semiotic theory hitherto are useful but insufficient to encompass the full scope of such phenomenon. For this reason, the study provides a new typology of masks.

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伪装的面孔。面具，隐瞒和欺骗。

本研究探讨了掩饰、隐瞒和欺骗之间的相互关系。它从一个前提开始，即伪装和欺骗在思想史上的意义应该被逆转，因为这些管理人类外表的方法不仅被视为操纵和施加对他人的权力的强制性方法，而且被视为弱者巧妙使用的策略，以智取那些处于权力地位的人。该研究追溯了模拟和伪装的矩阵作为形成欺骗的结构，它回顾了符号学领域的一些主要伪装理论，并挑选出伪装的两个主要维度，一个是基于动态的，另一个是基于面部的静态特征。这项研究表明，迄今为止，符号学理论中阐述的面具分类是有用的，但不足以涵盖这种现象的全部范围。因此，该研究提供了一种新的面具类型学。

本文章由计算机程序翻译，如有差异，请以英文原文为准。

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来源期刊

TOPOI-AN INTERNATIONAL REVIEW OF PHILOSOPHY PHILOSOPHY-

CiteScore

3.10

自引率

7.10%

发文量

期刊介绍： Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.