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Das Burgenland als kultureller Ort – Poesie der Leere (Richard Schuberth ) Pannonien. Achipel. Eine Buchbesprechung (Robert Heger) Das Gras wächst nicht schneller, wenn man daran zieht - Gedanken zur Entgrenzung von Bildung (Helmuth Hartmeyer) Kosmopolitisches Arbeitsprogramm 2007 - Bericht zur GV des Europahauses (Hans Göttel) Globalisierung und Renaissance der Orte (Hans Holzinger) Die politische Ökonomie der Wissensgesellschaft - Ein Workshopbericht (Fritz Betz, Jutta Bertram und Björn Ühss) Europa in weiter Ferne oder Was geschieht in Europa mit (s)einem Regenwald. Ein Bericht von Gustav Krammer Nur Mut Europäerin, zeig` dich in deiner vollen Größe. Ein Seminarbericht von Elfriede Lenz Frauenfenster in die globalisierte Welt. Ein Rückblick ins kosmopolitische Café (Elfriede Lenz) Warum Balkan-Idioten Balkan-Apachen lieben (Richard Schuberth) Bellmann, Tod & Teufel. Vorschau auf einen Liederabend mit dem Ensemble „Schlagsaite“
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Public space is realized as social and communicative arena, civic forum. The whole of individuals becomes a market of information consumers where arguments are presented and public opinion is formed. Conception of public space is related to alternation of state organization and communication models. While a modern state is being created, press forms a bourgeous public space. Radio and television invoked public discussions in the last century. Conception of public radio and television formed in Europe prolonged the tradition of public service. Community delegates to the state certain regulation functions which secure the right of a citizen to receive information and to participate in formation of public opinion. The monopoly of radio and television broadcast granted to democratic state has to guarantee pluralism and word freedom. Goals of public broadcaster are to expand civic society, stimulate activities of non-commercial and non-political groups, nourish national values. Main principles of an audiovisual public service are accessibility, pluralism, universality, independence. Citizens control (public services) and finance (subscription fee) public broadcasters. An antimonopolic wave formed in the eighth decade of previous century forced to liberalize the sector of European audiovisual communication. A new political consensus was achieved: only competition can secure pluralism. Traditional conception of public space varies. Market of audiovisual mass communication growing rapidly formed public space being regulated and activated in a special way. Efforts of generated communication (public relations) and competitive media invoke an opposite effect – decreasing interest in public life. According to the opinion of radical democratic theory conception of public space formed by liberal democracy fell into desuetude, because community was split to heterogenous groups which don’t have the vision of the common goal. Information community evolves in the direction of demassification and diversification; it will be supplied with products of media according to individual demand. The model of vertical communication dominating in public space is replaced by horizontal interactive communication. In such a way models of popular and qualitative communication become equally important. However the idea of public audiovisual service becomes more and more popular. It is believed that only it can guarantee functioning of democracy not allowing forming community of two speeds where not all of them will have an access to information resources.
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A corporation can be also defined as an organization of people whose major aim is to strengthen their position in a market or markets. However, this definition would not be complete without pointing out the driving force which keeps corporations cooperating and achieving their planned goals. It is worth noticing that people come together in such organizations for a number of factors, such as employment, social status, the goods and services offered by a company and social development which it provides. To be more precise they work together because they share exactly the same culture which they, in turn, develop and transform for other generations. The subject-matter of this paper is to prove that corporations as all other human groups have their own culture which is not only the accumulated material and non-material treasury of all employees’ creation but also a phenomenon developed and transformed for next generations.
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The expansion of the Internet has brought great advantages to the communication processes that individuals and institutions go through. The way in which an institution reveals itself in the virtual environment is vital in maintaining a trustworthy image for its publics, which will bring an increasing of reputation. Our paper deals with the way in which an (inter)nationally renowned cultural institution, the British Council Romania, communicates with its audiences and strengthens its institutional image by means of the Web page.
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When dealing with organizations, there has been noticed a tendency towards a quantitative analysis about the profit or the discursive materials produced for the stakeholders. But beyond this interface with the external world there lie the employees who make every corporate economic or communication objective turn into reality. This paper deals with the way in which a British company knew how to incorporate its employees/heroes into its 100-year anniversary discourse practices.
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The paper is an attempt to circumscribe concepts such as identity and alterity with/of literary texts. It will deal with the dynamics of literary texts as cultural objects, territoriality of text and of discourse, intertextuality and ‘the other’ in ‘culture as text’, having David Lodge’s Small World as a possible answer to the question who is this?/who are all these?.
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The overall purpose of the paper is rather theoretical: it is an attempt to develop an approach to the problem of the sense of identity based on Ernst von Glasersfeld’s version of radical constructivism as well as on Richard Rorty’s philosophy of language and knowledge. The authors will put forward a claim - and try to substantiate it - that such an approach may be formulated when von Glasersfeld’s notion of compatibility and Rorty’s concept of final vocabulary are viewed as complementing each other. It will also be shown how this approach differs from other, most prominent, approaches to the question of identity and how it may enable a researcher to talk about contingency in the processes from which individual senses of identity happen to emerge.
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Similes represent “containers of culturally received knowledge” (Veale, Hao and Li 2008) and a part of the linguistic currency of a culture. However revealing about the stereotypical projections of concepts they may be, some similes remain opaque even to the native speakers. Conceptual descriptions that are derived from commonplace similes and clichéd similes are “predictive of ontological structure” (Veale and Hao 2007). Moreover, depending on the cognitive criteria which account for category membership of noun vehicles, there are several identity projections of objects and of people, whose salient properties are universally, regionally or locally acknowledged.
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The basic premise of my paper is that the dominant forms of Western scholarship, as exemplified by Orientalism and the reactions to it, have failed to understand what “the Muslim intellectual tradition” was all about and, as a result, have invariably interpreted it in the ideological context of modernity. As a result, it has been perceived as a curiosity of the past, with little or no contemporary relevance. If, however, we look at this tradition on its own terms, we can see that it represents not only a living possibility of human fulfillment, but also a method of throwing light on the wrong-headedness that characterizes the ideologies and aspirations of modern society.[...]
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I propose here to present a few thoughts which, I believe, may be considered in the context of the topic of unity and plurality in Europe. I shall begin with a few terminological distinctions associated with the notions of monism and pluralism in philosophy. Monism and unity cannot be regarded as synonymous, while pluralism may have several meanings. Hence, monism and pluralism are wholly opposite categories in the ontological sense, while unity and plurality (or multiplicities in unity) are not metaphysical but rather empirical relations and may legitimately compose a dialectical synthesis of opposition.
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There is a miracle and a puzzle in Muslim history which cannot be rationally explained. The miracle is the speed and scope of the early seventh-century spread of Islam, from its poor Arab-Bedouin origins, into one of the three great civilizations of the time, along with the Persian and the Byzantine. The puzzle is the rapid decline of the Islamic civilization by the eighteenth century, after it had proved its unprecedented vitality and capability. By that time, Muslims had lost geographical, cultural, economic and political impact on world affairs to the point of being marginalized in so-called modern history. This state of affairs made Muslims for the last two centuries struggle to return to the mainstream of modern or global history. Consequently, Muslims have been occupied with two central movements aimed at regaining their place in history: secularization and reislamization.[...]
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The relationship between land and law will remain incomprehensible until it is dealt with by beginning from the concept of “life”. For as much as we regularly make use of such a concept, we do not know precisely what it means. However, we have a vague sense that indeed this not-knowing represents a constituent part of life. The concept of “life” is the middle term between land and law: in the name of life, law appropriates land; through life, land is regulated and organized. That land and life have something in common, is testified by the fact that both are traditionally attributed with the fundamental characteristic of bareness. Both life and land are said to be bare: bare life and bare land. In every instance this bareness equates experience for us. Perhaps not experience among the many experiences (each with its own specific purpose), but the experience of experience, of our ability “to experience”, as they say, or still better: to be essentially experience in progress.[...]
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My primary intention in this paper is to summarize the current debate on globalization, and then to offer a brief overview of the history of globalization and to demonstrate that globalization has so far been based on the negation of the other: a dual negation, of the other without and the other within us.
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In the context of neo-liberalism, liberalism and religion- in the ecclesiastic sense- display rather intriguing interconnections. Essentialized liberalism – neo-liberalism - requires politicized religion. In a philosophical sense, Neoliberalism is one of the essentialist forms of “humanization”, that is, the self-production of the modern subject. This “anthropological machine” according to Agamben, humanizes by an inclusion that is at the same time exclusion. So, this (self-) production of humanity which is inclusivist and exclusivist at the same time is comprehensive in scope, and can be determined as a history of metaphysics, but also as a transhistorical mission of “civilizing” entire tribes, cultures, peoples, the Second and finally the Third World.
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For the past sixteen years, I have been an editor and columnist at a Jerusalem-based news magazine, published in English for a worldwide readership, predominantly Jewish. Shortly after the magazine’s inception in 1990, the editor-in-chief invited a prominent Israeli rabbi to offer a weekly Talmud class to the staff. We were (and remain) a secular publication, but the idea – a good one, in my view – was to enhance the traditional Jewish learning of the people who worked there. What’s the State of Israel, after all, if not a laboratory for testing the age-old religious teachings of the Jewish people in a new ontological situation, namely, political sovereignty in the modern world?[...]
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