A szentpétervári Freud-múzeum
An essay about Victor Mazin’s installation entitled The Museum of Freud’s Dreams (1999).
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An essay about Victor Mazin’s installation entitled The Museum of Freud’s Dreams (1999).
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The purpose of this paper is to illustrate the importance of international scientific networking as an element of political globalization. The significance of international cooperation in science for universities and academies of sciences is highlighted with special emphasis on the European Research Area. In this context, reference to the role of the Austrian Academy of Sciences is made.
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This article raises the question whether the nationality is ontological or cultural problem, that is to say, is nationality the sphere of necessity (basic human need) or freedom (cultural need). With that aim, the matter concepts of basic human need and psychological (cultural) need is disclosed, the principles formation of peoples and nations is carried out, the question of denationalization is raised. After all, is forming the conclusion that in history of development of nations and nationality these objects move from the sphere of nature (basic needs), that is to say, of necessity, to the sphere of culture (cultural needs), that is to say, of freedom.
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The aim of this paper is to reconsider Hannah Arendt’s most influential works from the point of view of her attitude towards democracy and analysis of the way it may contribute to the contemporary understanding and redefinition of the very notion of what democracy is. The paper begins with the reconstruction of Arendt’s anthropology in order to ground her political reflections. The next part discusses the basic characteristics of counsel democracy in forms of spontaneous, local organizations and associations in which every citizen could freely and equally participate, as they show through her analysis of revolutions. The last part deals with different and contradictory interpretations of Arendt’s attitude towards democracy and the question whether her proposition is a practical, revolutionary proposition or an idealist utopia. The interpretation of Arendt’s project emphasizing her democratic and reformative approach is defended. The conclusion states Hannah Arendt’s important contribution to the contemporary reflection on democracy in view of her recognition of the power of grassroots collective actions and their role in contemporary political sphere and the necessity of such formed at grassroots and spontaneous level actions and associations as a unique safety valve for the society, as well as a counterbalance for mass society.
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The article argues for the universal character of human rights. It is demonstrated that they are not of specific value of Western culture but are a universal norm. This norm is valid not only for political practices but, first of all, for the morality and practice of argumentation. Human rights are strictly correlated with Kantian Categorical Imperative and can be substantiated by means of transcendentalpragmatic argument (K.O. Apel). The difference between values and norms are also considered. It is demonstrated that values are always subjective and arbitrary meanwhile final justification is possible for norms.
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The article analyses dialectics of a modern democracy and liberalism through the new (from the quality point of view) subsistence of liberty, the priority element of democracy, in liberal democracies. The significance of such discourse is determined by the existing social inequality and its conversion into political domain. Particular attention is paid to the social issue, which was treated by Max Weber already as the reason of death of the old, fanatic German “national liberalism”, since it has not managed to belong to the German environment. Even today, it still lies in the principles of life and reality of “young” democratic postsoviet states. Conversion of a social issue into political domain disorganises the society, and it is hardly capable to socialise its norms and values in order to be obligated with regard to civic goals. In other words, the social issue significantly adjusts the pace and direction of transformation of the society. Therefore, an immature “young” liberal democracy may become “less liberal” or no longer conform to the “strict” definition of liberal democracy. Referring to the above, we conclude that social composition should become the medium of political reconstruction for “young” democracies. This does not mean, however, the change of the genetic code of liberalism. This is a striving to vest it, as an ideology, additional powers for rationalisation of democracy by delivering to it the content and the meaning, which would answer the challenges and problems of the time. Liberalism should create a new, from the quality point of view, hierarchy of values and become a new context for both political thinking and democracy. This would render new impulses to economic and public politics, meanwhile developing new premises for a new, from the quality point of view, democracy that would help to consolidate the society for the becoming of liberal democracy.
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The core of this article is the ancient question concerning the individual person in relation to his/her society. This fundamental question of ethics and political philosophy is approached from the perspective of phenomenological philosophy. Hence, this article is an attempt to conjoin two prima facie inconsistent (because of category mistake) types of attitude towards reality and action, e.g. democracy and phenomenology. The thesis states that there is a common ground between the basic features of phenomenological method and the fundamental values of democracy. This paper explores the arguments that establish this parallelism between the values of democracy and phenomenology. One of the outcomes of this analysis will be the sketch of a new kind of virtue ethics and a new type of citizen, concerning new approaches to identity problem. In this respect method of phenomenology can be used as a technique (phronesis) for a future citizenship. On the other hand, this perspective helps to reevaluate the treasures of antique democracy and compare them with contemporary transformations of democracy in political, social and everyday spheres.
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Good Governance, Social Market Economy, Culture and Education are the decisive elements for Human Development. We need a third way between the extremes of the Utopian Global Free Market and a new nationalism. A Social Market Economy and the European Model of a Union could be such third way. For a new Social Market Economy we need a renaissance of the European dialectics between culture and society, idealism and materialism, religion and enlightenment, solidarity and profitability. The balancing of those poles is deeply rooted in our best traditions. There are different sectors of public life following different signals and not only one economic signal for all of them. Different sectors of our public life should be in a sustainable balance. We have to search for new compromises beyond flexibility and security (Flexicurity), beyond competition and cooperation (Coopetition).
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This paper takes as its starting point the conjoining of the perceived and conceived spaces of what Soja (1996) calls Thirdspace and what Lefebvre calls ‘lived space’ to launch a discussion about ideas surrounding contemporary concepts of community. The sites under discussion are the ubiquitous shopping malls and the enclave estates or master planned communities (mpcs) which, it is argued, by their design offer only ‘illusions of community.’ The claim in this paper is that within these spaces of control are spatialities of resistance–vagrant spaces-that can, under certain circumstances, point to the ‘poverty of participation’ in the community experience.
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The modernization of Burgundy during the late nineteenth and early twentieth centuries drew on the coordinated efforts of numerous industrial and cultural sectors. Among these innovative developments, new tourism industries played a prominent role in providing new opportunities for the consumption of local products while redefining existing conceptions of Burgundian landscapes. This entailed collaboration of a variety of cultural intermediaries ranging from local boosters to politicians and from merchants to academics. Geographers contributed by incorporating symbolic, subjective, and performative practices into the existing regional concepts of terroir and genres-de-vie. The result was newly scripted roles for tourists and locals to participate in gastronomic activities that, by virtue of the experience, altered participants’ experience of time, space, and themselves. Rapidly institutionalized in Burgundy, these developments illustrate how contemporary commercial interests influenced geographic notions of place in the French provinces.
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The article examines the reduction of architecture to the dimension of utility which results in placelessness. The modern redefinition of science as “knowing-making” is essential to this reduction, although it has fundamental and forgotten importance. Drawing upon Martin Heidegger’s and George Grant’s critique of technology, and the ideas of Alberto Pérez-Gómez and Charles-Francois Viel, the significance of the complex relations between theory and practice in architecture will be explored in the context of Kimberly Dovey’s notion of the cycle of lived-space. A re-definition of modern “knowing-making” reveals a semiotic level which contains new possibilities for meaningful and environmentally attuned architecture within the technological framework. I suggest “designing-building” as an alternative, understood as a process of poetic recreation of meaningful spaces.
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Alienation as an aspect of the human condition has a long and storied history. Much of the attention has been focused, however, on alienation among humans themselves. Yet it is increasingly clear that we are in the process of alienating ourselves from the world and all of the creatures and objects in it. This discussion examines the second choral ode from Sophocles’ Antigone and some analyses of the content and formal aspects of Berg’s opera, Wozzeck, in the context of Adorno’s concept of “distinctness without domination,” as means of providing a brief analysis of the problem of alienation considered in this larger sense. These considerations enable the isolation of several important factors that have inhibited our insight into the seriousness of this form of alienation: First, alienation among humans has effectively distracted us from the increasing urgency of our alienation from the world and the things in it. Second, blinded by our spectacular illusion of “progress,” we continue to pay for it by wreaking destruction upon the planet, the very fount of our existence. Third, morality has only too often been seen as being located in rationalized (hierarchical) relationships among humans rather than as an equally shared, spiritual relationship among the human community, the rest of the biosphere, and the very rocks and water upon which we exist. This final point suggests changes in attitude and behavior that could help us avoid the most devastating effects of this more broadly conceived form of alienation.
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This article examines Heidegger’s account of dwelling while placing it in the broad context of a wide array of his lectures and the constellation of his collected writings. The focus on this question is primarily ontological in character, in spite of the spatial significance of the phenomenon of dwelling, and the bearings it has on a variety of disciplines that interrogate its essence, be it in architectural humanities and design or in geography, which probe the various elements of its architectonic and topological underpinnings. The investigation of Heidegger’s reflections on dwelling will be connected in this line of inquiry with his consideration of what he refers to as “the gathering of the fourfold,” namely as “earth, sky, mortals and divinities,” and the manner they are admitted and installed into “things,” all to be set against the background of his meditations on the origins of the work of art, and on the unfolding of the essence of modern technology as en-framing.
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Research subject: Teaching of Jean Paul II on the Church in today’s world. Research purpose: To show the teaching of John Paul II in the context of the Church’s education. To achieve this purpose, the following steps have been undertaken: 1. Presenting the Church as the reality of God’s people. 2. Pointing out to the efforts of the Church and Pope for achieving peace. 3. Bringing to light the ecumenical traits in the life of the Church. 4. Showing the Church as the promoter of social justice in the people of God. Research method: Analyzing and synthesizing various documents of the Church. In his encyclical “Redemptor hominis” Pope John Paul II points out to the huge work accomplished by Vatican II in forming the consciousness of the Church, stimulating inter-religious dialogue and understanding her own mission in today’s world. He says that the mission of the Church is to continue the work initiated by Christ. And Christ came to testify to the truth, to save and to serve. It is very important for every man and woman to understand that mission by which they get into intimate contact with all cultures, all world outlooks and all good-willed people. We all are entrusted to the care of the Church, and her care intends to the entire man. It has pleased God not to sanctify and save man and women individually. He wanted to form a people that would acknowledge and serve him in holiness. Christ made a new covenant with them in his blood (cf. 1 Cor 11, 25) and called all, Jews and pagans, to form a people that would grow one in the Spirit. In the said work the Pope speaks of the Church as God’s people using the concepts “ad intra” and “ad extra”. He intends by that to say that wide layers of mankind – in theologically different ways – are also found in the exterior of the Church. Here comes to light that all men and women are included in God’s fatherly plan and all are redeemed by Christ. In both directions, ad intra and ad extra should go the process of deepening and enriching our faith. This people of God, remaining one and unique, has to expand throughout the world and at all ages. The Pope ardently desired that all lived in peace. Soon after ascending the papal throne, already on the second day, in his letter “Urbi et Orbi” he expressed his fidelity to peace. This theme constantly sounded in his speeches on his visits to various parts of the world. John Paul II has created an entire peace philosophy that the whole Catholic Church now uses for her orientation. It was the Pope’s conviction that the source of all evil, including the armament race, is materialism, consumerist customs of the society, atheisation. John Paul II also attaches great importance to the unity of Christians. The Church never ceases to pray and work for it; she exhorts her children to purify themselves from mutual enmity. Te Pope desires to see the Church renewed. “That all may be one as you, Father, are in me, and I in you” (Jn 17, 21). Have we gone far on this road? We
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Veikalas verčia dar kartą iš naujo susimąstyti apie kryžiaus kvailybę, pranokstančią bet kokią šio pasaulio išmintį (1 Kor 1, 17–31). Ar Dievo kvaileliai, esantys tik Rytų krikščionybėje, neturi ko pasakyti taip labai branginančiam racionalumą nūdienos Vakarų katalikiškosios tradicijos krikščioniui? Ar kvailių dėl Kristaus tikrasis ir pirminis šaltinis yra bizantiškoji kultūra ir rytų krikščionybė, ar pats Kristaus mokymas? Cezaris Wodzinskis nesiėmė pateikti atsakymų į visus iškylančius klausimus. Apskritai, ar galutiniai atsakymai gali būti įmanomi kalbant apie tokias nenuspėjamas asmenybes kaip jurodivai? Vis dėlto visiems, kas ilgėtųsi teologinio apibendrinančio žvilgsnio, norėtųsi rekomenduoti žymaus stačiatikių teologo Kallistos Ware veikalą „Te Inner Kingdom“,6 kuriame jis, apibūdindamas kvailių dėl Kristaus reiškinį, be kita ko pabrėžia, kad visi Rytų krikščionybės dvasiniai mokytojai primygtinai niekam nerekomenduoja bandyti tapti jurodivu.
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The aim of this article is to analyze some texts on the culture of life, especially paying attention to the human being as a dual existence and the aspect of human body, of human sexuality as most worth of respect, because the sphere of personal diversity and communion, through giving oneself for the other. In the atmosphere of today’s culture, marked by aggressive pansexualism, it is important to seek a real and profound answer to the sense of human reality. Ten years ago John Paul’s II Encyclical “Evangelium Vitae” was an invitation to each person to participate in this widely spread issue, as humanity in each of its members and different communities, especially the members of the families. The article invites rather to seek the answers, to reflect on main human questions. First of all, here is presented the importance of accepting the human reality as a temporality, and to reflect on main relation already analyzed by P. Ricoeur between time and capacity to tell a personal story. The aspect of listening and reflecting is also underlined, especially in the context of today’s technological mentality that leaves fewer and fewer possibilities to a human person for main questions of life. Afterwards, the attention is concentrated to one of classical phenomenologically investigated themes – lived body, such themes as perception according to M.Merleau-Ponty, also the aspect of time in the thought of E. Levinas. The article analyses the thoughts of famous author C. M. Martini, who focuses attention on the Christian view, profoundly marked by the positive attitude and respect towards the human body, which is based on Holy Scripture. Tertullian even maintains that body is the axis of salvation (caro salutis cardo). The mystery of Incarnation is surely of first importance in this context, while researching on human dignity, in spite of or even thanks to its weakest aspect or the sphere of fragility. While accepting our mortal body, the Son of God wanted to participate in our weakness, in the weakness that no more grows over the human dignity (also the dignity of human body). One could even tell that thanks to the mystery of Incarnation, that achieves its full sense in the mystery of Resurrection, the Christianity has as its center the theme of body. The aim of this article is also to enquire the interpretation of human sexuality recently explained by Y. Semens, focusing all the attention to the teaching of John Paul II on his Wednesdays Cathechesis, based on the Holy Scripture. According to the book of Genesis, a man and a woman are the image of God, first of all as the persons, called to community. John Paul II notices, that sexuality maybe is one of the most profound theological aspects, while reflecting everything, we could tell about the human being, because it indicates the mystery of the Holy Trinity. Finally, the article concentrates on the diversity of some basic features, characteristic more of the women or of the men, and to the importance
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The influence of Polish ethnic musical culture in Lithuania is evident mainly in usage of European musical instruments and of folk dances repertoire as well in the religious ethnic music. European musical instruments were spread in Lithuania at the beginning of 16th–17th cc. These instruments were adopted by Lithuanians from Poland or from Western Byelorussia, where the Catholic Church and strong traditions of Polish culture were prevailing. European folk dances were performed by the Lithuanians at the beginning of 18th–19th cc., and the main part of these dances was spread to Lithuania from Poland. Noticeable part of folk dances repertoire consists of Polish dances. These new dances were lead by the music of the European instruments; it was the noticeable innovation, because until this period, Lithuanian games and round games, as well as in all the other nations of Europe, were performed by singing. We can notice less Polish influence in Lithuanian ethnic songs, while researching monody of Lithuanians and Poles is evident, that songs of this style of ethnic music of both nations were spread from Great Poland to Southern and Middle Lithuania, most probably, marking the common area of former culture of ethnic music. The roots of this former culture could reach the prehistorical times. Polish influence is evident in the traditions of so called “literary” songs, which were popular in 19th – beginning of 20th cc., and in the repertoire of latest centuries of ethnic musical instruments. The ethnic music from Poland of the Additional service in Lithuania: devotions and songs of Advent Little hours of St. Mary the Virgin, devotions and songs of Mournful Whining and devotion and songs of the Žemaičių Kalvarija (Samogitia in Latin) – are the reflection of the Polish origin. In Poland and Lithuania from time immemorial on Advent Sundays, as early as before the sunrise, early Mass (Matins) has been held which begins with the words Rorate coeli and therefore it is called Rarotos (in Lithuania). Its origin in Lithuania is linked to Poland. Their basis was The Little hours of St. Mary the Virgin or Godzinki (in Poland). This cult has come to Lithuania from Cracow in the 17th century. The customs of Mournful Whining or Gorzkie Żale (in Poland) prayers and songs is known only in Lithuania and Poland. The liturgy of Rome does not have this customs. The earliest manuscript text of Gorzkie Żale was founded in Poland (Calvaria Zebrzydowska, Warsaw) in 17th century. Having this religious practice originated in Poland, finally is spread in Lithuania as late as mid-19th century. The devotions and songs of the Žemaičių Kalvarija (Samogitia) are established by the model of Polish Calvaria Zebrzydowska. The cult of Žemaičių Kalvarija was born in 1637. Its religious ethnic music is the analogue of Polish religious culture. Roots of the Polish influence arose not only because of the neighbourhood of the both nations, but also because of living in the common state an
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The article is the presentation of the principal problems of Waclaw Hryniewicz’s religious thought. Since many years, in his numerous articles and books, this Polish theologian and ecumenist has been joining two great traditions of Christian West and East and trying to prove the necessity of contemporary, ecumenical dialog. For reader who knows the works written by priest, professor Waclaw Hryniewicz it is easy to notice that his theological reflection is pervaded through the spirit of Eastern Christianity, concretely speaking – Orthodox. In his theology one can also find references to Anglican and Lutheran thought, generally: protestant. But the foundation is the relationship with Orthodox Church. This relationship embraces the Christian East before the Great Schism, succession of Greek and Eastern Fathers. It appears, that dialogue with Christian East is the source of Hryniewicz’s theology. Besides direct references to philosophical and theological thought of Vladimir Solovyov, Nicolai Berdyaev, Sergei Bulgakov, Paul Evdokimov and Russian artists and writers as Andrey Rublov, Fyodor Dostoevsky, in many Hryniewicz’s statements one can feel the theological, philosophical and concerning of philosophy of history threads that since many ages had been analysed by great Russians thinkers and earlier by Eastern Fathers. For Waclaw Hryniewicz, who is one of the most outstanding contemporary Polish ecumenists, this kind of relation with Russian philosophical-religious and theological reflection is natural as respiration (in this moment we can feel the metaphorical association of Hryniewicz activity with well-known qualification concerning relation between Catholic and Orthodox Churches – “two lungs” of the same Christian Church). Simply, this is the “constitutional” relation. The turn towards the East is not strange in Hryniewicz’s compositions case. He discovered there very strong confirmation of his theological presentiments. Already in Soloviov’s Shor t tale about the Antichrist, that was added to Tree conversations (1900), the ecumenical intuitions crystallized, the cautions connected with danger of false Christian union were emphasized, very “bitter” words expressing the doubt related to possibility of authentic Christian Churches union realization in the conditions of “this world” were spoken. Further more, Nicolai Berdyaev, considered by many scholars as the most outstanding representative of Russian twentieth-century emigration thought, strongly contributed in organization of inter-confession meetings in Western Europe. During those meetings, Anglicanism Catholics, Orthodox Church confessors discussed different problems that were important not only for Christianity. Nicolai Berdyaev, basing on friendly relations with famous intellectuals from France, England, Germany, Japan, United States, tried to show the Orthodox thought, to make more understandable for the West. The echoes of ideas of Lecture about Godman-hood’s author as well as New Middl
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The identification and realization of vocation determines person‘s attitude to professional activity, exerting a crucial impact upon the person‘s work quality and productivity, successful career, personality self-realization and development, providing sense to person‘s existence. The article is based on the methodological foundations formulated in the analysis of the Holy Bible, Catechism of the Catholic Church (1996), decisions of the Ecumenical Vatican II Meeting (1965); Magisterial document of the Catholic Church “New Callings for the New Europe” (1999), the works by Jonas Paulius II (1989, 1994, 1996), K. Paltarokas (1928), S. Šalkauskis (1992), J. Gobis (1928), M. Weber (1969, 2000) and other scientists. The following research questions were raised in the article: what is the dynamics of professional vocation during which profession becomes an indispensable part of personality transcendental function and interior-spiritual human life? How to reduce the contradiction between the objective and subjective aspects of profession? What is the place of theological and professional vocation providing sense to professional activity? How can professional vocation be modeled and managed purposefully? Due to inadequately chosen profession a person experiences existential vacuum which, according to V. E. Frankl, causes aggression, depression and formation of addictions. These destructive factors destroy personality and can lead to drug addiction, crimes or suicides. Te model of the practical manifestation of the professional vocation, developed in the research, sets a purpose to help a person to better learn about his own individual vocation in the process of initial vocational education and training and provide meaningfulness to person‘s existence through his vocational activity. The origin of professional vocation concept and its typology was revealed, the concepts of personality professional interiorisation and its essential element – professional vocation – were conceptualized on the basis of the research by R. Laužackas (1999), R. Zedler (1933), G. Mensching (1957), A. Fischer (1967), M. Schmiel (1976) and others. It was determined that theological vocation is defined as the first “expression of subjective aspect of profession”, which in the flow of times gave rise to the types of vocation. On the grounds of the insight by Jonas Paulius II (1996), the definition of vocation was formulated: “The history of vocation of every Christian is the history of God’s and man’s inexpressible dialogue – the history of the freedom dialogue between the calling God’s love and the man responding with love“. The main direction of vocation: to seek for perfection (holiness) with the help of love. Practical manifestation of professional vocation consists of three components: God’s and man’s love dialogue, personality inclinations, skills, professional interests and demands of the world of work. In an ideal case these components interact maintaining a balance. Howe
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