We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
The contemporary approaches to the methodology of humanities and social sciences, related to attempts to formulate a new paradigm of knowledge are problematized in this article. The employment of the term paradigm refers to a disciplinary matrix outlining the interpretive framework of the scientific research proposed by T. Kuhn. Considering that this definition is a stereotypical understanding of science and itself needs to be problematized the instrumental employment of the term is offered. At the beginning of the XXI century the constructivist maxima in the social sciences had been dominating. It also had been contending for the status of a leading paradigm in the philosophy of science. The thematizing of homo cognoscens and communicative space of culture had been having emancipating nature and had been aiming at transforming the scientistic oriented epistemology into the social-humanitarian synthetic vision and the descriptive methods development. The interest in epistemological problems was caused by the crisis of classical samples and its overcoming. The situation, which is called non-classical, had emerged at the borders, where the classical theories had collided with objects that not could be described in the accustomed terms. In the ХIХ century, such objects had been seen as exceptions from the rules, exotic representatives of micro- and megaworlds. The number of such objects is steadily increasing in contemporary world. The disobidient objects, centaurs- objects are the scientific knowledge feature at the beginning of the XXI century. The Science and Technology Studies (STS) had become the sources of such kind of objects discovering. The non-classical approaches had become a reaction to the discrepancy between the ideal object of classics and such disobidient objects, abstract subject and particular individuals, classic methodology and intensive activities resources search in all areas of practice. In regard to the latter aspect had emerged two fundamentally different theoretical positions in the 60-70 years of the last century. The first had been problematizing the human factor in its connection with the problem of management. This position had been proposing the extension of a scientific research project and had been stating the necessity to take into account the human factor as a limitation in the strategy of exact and natural sciences increasing efficiency success employment, the necessity of further technological expansion. According to this position the most important technologies of this century should be the design of future, high humanitarian technologies, the social actors assembly and destruction algorithms. The basic methodology in the framework of this theoretical orientation becomes mathematical modeling of complex systems and facilities using in cybernetics, Artificial Intelligence, synergetics. The second position on the contrary had been problematizing the subject of modernist thinking settings and practices, claiming the extensive way deadlock. The group of methodological problems in the detection and deautomatization classic models had revealed. These models had transformed into large productions, management structures, scientific activity forms and had captured in its functioning orbit huge natural and human resources. The modern science practices had appeared in social scientists, historians, anthropologists the focus of interest. In this research perspective the science like traditional societies day-to-day practices defines some convictions and beliefs and limits others. The advancement in the non-classical situation was possible with a modified approach to the stationary existence of classic samples. Under the pressure of postmodern criticism this condition had been simplifying and had been often interpreting as a rejection of the samples ― methodological and ideological norms. Scientific facts had been understanding as socially constructed – thoughts and decisions constructs of the scientific community. New paradigm criticizes culture-and social determinism, which are characteristic for the interpretivist/constructivist paradigm. The interpretive framework offset is caused by the appearance of several research new areas and changes in the academy itself. Not a choice between the epistemological and ontological outlook, but the continuation of the alternative screenplays of modernization, the different type of subjectivity, the strategy of preventing extensive mechanical activity vector of search marks today the basic problems change. The advanced, cutting-edge research perspectives, which set the tone of discussions are associated with the appearance of postanthropocentric humanities. In the center of postanthropocentric paradigm interest there is the problem of the common world composition, combining both humans and non-humans. This shared world is characterized not in terms of globalization but the space – in a planetary perspective. The emancipatory potential of humanities accordingly to new outlook concerns not only people who are discriminated against in terms of race, gender, class, ethnicity or values, and above all ― the species emancipation from the centered on the own interests human species dictate. The issues of species identity borders, of man's connection with the environment, technology, things, animals, biopower and biopolitics questions had become the key issues. What should be a positive knowledge of the future in the context of global migration, disasters of natural origin, biotechnological progress that cannot be compared with all in human history happened before? This is the question now facing the humanities and the social sciences. The emergence of new theoretical horizons is associated with a questioning knowledge requested in the actual situation. B. Latour’s Anthropology of modernity focuses on the common world semantic grounds, deployed in the new diplomacy and the new enlightenment concepts.
More...
The article analyses culturological intensions of Lacanian psychoanalytic concept of a subject, inserted in philosopho-antropological project of contemporary postmodern culture. By declaring death of a classic subject in its logocentrical, elite and romantic interpretations, this concept puts into the forefront depersonalized presentation of cultural senses. According to it, the subjectivity is decomposed in a semiotic space of a language. The basis of Lacanian subjectivity becomes a category of fundamental abruption, wherefore it is antithesized not only to the concept of R. Descartes "subject cogito", but also to S. Freud’s "subject desidero". It is important that is the fact that it was Lacan who parted psychoanalysis from clinical practice and assigned it a status of "pure" philosophy. Taking this into consideration, the name of J. Lacan on a par with J. Derrida, M. Foucault, G. Deleuze, G. Bataille, M. Blanchot, R. Barthes, F. Guattari, J-F. Lyotard, J. Baudrillard, J. Kristeva, J-L. Nancy etc. has become the centre of cultural and philosophical research. Basing on a thesis that the unconscious is structured identically to language and appears to be the language of the Other, psychoanalytical concept of J. Lacan suggests that in order for the structure of unconscious processes to be correctly unraveled, linguistic analysis of language and its tools must be previously performed. He assumes that, same as in language, composition of the unconscious is based on specific language elements. Though insensible by humans, they widely participate in occurrence and development of psychical processes. J. Lacan places desire into semiotic field where it originates specific discursive and cultural practices instead of being source of inferiority complexes (as according to S. Freud). This field becomes a place of intersection for different symbolic structures and at the same time it is exposed to forces of the unconscious. According to J. Lacan interaction point is represented by subject, interpreted as symbolic linguistic consciousness never identical to itself. As opposed to R. Descartes’s "concept cogito" (conscious subject concept), J. Lacan emphasizes on "speaker" (talking subject). Describing linguistic condition of the unconscious, J. Lacan expresses an idea about existence of two forms of subjectivity: subject of speech and state of its objectivation – imaginary narcissus subject. Researcher controverts S. Freud’s theory about substantiality of the unconscious, as it does not represent any "real place" and all attempts to define it result in its loss. Reinterpretation of Freudian ego transformed it into split subject influenced by desire, narcissism and aggression. "The I" of J. Lacan is doomed to constant self-search. According to J. Lacan human psyche components are "Real – Imaginary – Symbolic" as opposed to Freudian mental structure "The It" – ‘The I" – "The Over-I". J. Lacan emphasizes precisely on cooperation of imaginary (lack of which brings to naught subjective illusionary synthesis) and symbolic, presented by objective language and cultural mechanism. In the opinion of J. Lacan subject should be regarded at the intersection of different symbolic forms, as it exists in perpetual swirl of alienations and sublimations. Freudian Oedipus complex that serves to relief subject acquiring cultural status in order to become "the agent of symbolic order" and gain access to the world of culture, language and civilization, is also interpreted by J. Lacan in another way. It is proved that Lacanian psychoanalytic discourse turns into conceptual tool used for postmodernism culture analysis that extensively utilizes researcher’s idea on verbal articulation of any form of the unconscious. Lacanian interpretation of subject as self-contradictory occurrence on the permanent edge of collapse, breaking and deformation is mostly maintained by virtue of J. Kristeva. In the same spirit of lacanian beliefs J. Derrida declares text the only possible model of reality. He researches it from a perspective of indication of inexpressible that deconstructs uncompromising logos relativizing it. J. Derrida’s phallocentric concept is closely related to J. Lacan’s teaching of phallus as "the main indicator" of consistency that appears an attribute of power and at the same time symbolizes an urge to merge with the Other. Consequently we can univocally assert that J. Lacan’s work seamlessly fits into changeable context of modern cultural world. It showed significant influence on development of postmodernism subjectivity inseparably connected to selfwill of the cultural unconscious, loss of centre, work of imagination becoming law of pulpating desire, process of difference of signs and sign graphs. Cancellation of reference, representation and conceptual role as a basis of European logocentrizm in structured-semiotic search of J. Lacan makes room for elements of affect, desire, fortuity, consecution of multiple determinants and identifiable existing in discourse division. J. Lacan’s valuable merit is "debiologization" of human consciousness. From now on the unconscious considers related to culture and socialization rather than to biological demands.
More...
The author studies globalization phenomenon through the lens of interaction between civilization and culture. Special attention was paid to the analysis of alienation problem that is inseparably connected with the globalization. Globalization is certainly contradictory in its essence. On the one hand, it is one of the variants of mankind unification in the community, as predicted by The Club of Rome and by A. Peccei in particular. We should note that society and community are two definitions, close by meaning, but not identical by content. Society is an abstract definition of humanity covered with systems of social relations. Community suggests a much more balanced, much more productive, much more anthropologized association of people into a certain unity, a system of interactions. Thus, globalization is a natural phenomenon of the society, which occurs when society is experiencing some growing difficulties in the implementation of its own goals. Globalization can be a kind of a social regularity, or, speaking more accurately, socially required. Alienation is a classic philosophical category postulated in the period of the German classics to a sufficient degree by Kant. But it was completely, and, one might say, exhaustively developed in the "Phenomenology of Spirit" by Hegel. Alienation is a very complex and very serious gradation of transition things into its opposite. This concept can be applied to the whole concept of globalization. Bringing together social groups, bringing together some cultural communities, at the same time it makes them exchange and mutate, i.e. globalization, in any case, is a certain mutation. On the other hand, going back to the category of alienation we should emphasize that alienation itself can not be interpreted as a purely negative process. Alienation is a need for change. It should be emphasized that globalization, viewed as a kind of alienation process, even replacing growth by development, in any case, is beginning to have an impact on the situation in culture; in fact, this effect proves to be dominating. It should be noted that the contradictions between civilization and culture are also a field of certain intensity that can threaten the prospects of human development. Speaking about the problem of interaction of civilization and culture, we have no right not to go back to the anthropic nature of man. When we address the issue of anthropic nature or human qualities, we have to note that there are several attributions defining these qualities. The first is the ability of a person to reflect, and secondly, the ability of people to self-awareness, and the third is the ability to communicate arising due to reflection and self-awareness. Turning to the issue of self-awareness, we can see that being able to reflect, a person is naturally aware of him/herself as a subject, present in the world, but he explores him/herself as the subject of goal-setting. In other words, s/he makes a goal, starts moving toward this goal, realizes it at the same time would have to judge it from the point of view of morality and values. Unfortunately, that is a challenge. Since in the globalized world, where boundaries of values are vague and morality is not the basic presumption of a living person, globalization blurs these boundaries and makes the horizon of reflection and self-awareness opaque. Reflection and self-awareness become potential rather than actually being present. And that is one more of basic contradictions appearing in collision of civilization and culture, or in the situation of globalization processes domination over cultural ones. Alienation is treatment of both oneself and other objects as alien ones. That is a famous statement of the German classics, the famous Kant’s "I" – "not I". Any alienation from me is experienced as "not me", so the situation of alienation itself is experiencing the other as alien. Quite clear in this case is that alien or other perceived as alien is perceived as hostile. In this case communication is not an exchange of morally axiological qualities, but a certain adaptation to the alien and a concealed though sometimes undisguised defence from the alien. When the boundaries of ethnic, cultural and national spaces are blurred and there is the globalization process, the opposition between "I" – "not I" or "I" – "the alien" becomes stronger. Thus, on the one hand, globalization complies with The Club of Rome prognosis, protecting the mankind from the increasing natural, ecological, economic and other crises. On the other hand, it does not protect the mankind from themselves and does not allow the humanity to realize what has been laid in its foundation by the anthropic basis of its being.
More...
On the basis of analysis kulturphilosofskoyi heritage and anthropological concepts of local thinkers identified cultural aspects in view of man. Based on the development of new methodologies and research strategies they form a system of beliefs and ideas about the appropriate person and thus expand the subject matter of classical philosophical issues and contribute to the development of new knowledge about the person. It is shown that among the humanities, designed to study and interpretation of human existence in its basic dimensions, cultural belonging , in which the human problem, its relationship to culture is presented as an objective task and includes questions about the way of being human in the world and is to universal basic image analysis of human subjectivity. In developing its own methodology and using its research tools, cultural studies as a new branch of modern humanities, which is still in the stage of academic identification, semantic reasoning and spiritual justification for his own performance, identifies their specific research field in which human problems, including Ukrainian, are central. Theoretical and methodological basis of the research was the concept of local scientists (H. Skovoroda, P. Jurkiewicz, M. Berdyaev, D. Czyzewski, I. Mirchuk, O. Kulchytsky, M. Shlemkevych, V. Yaniv, V. Shynkaruk, S. Krimsky, M. Popovich, V. Tabachkovsky), in which the idea kordotsentryzmu defined as the dominant worldview , the most characteristic feature of Ukrainian culture, closely associated with anthropocentrism. With this in mind, the scientific heritage Ukrainian thinkers regarded as a theoretical basis of national cultural thought. The article analyzes the philosophical heritage of outstanding Ukrainian thinkers – H. Skovoroda, P. Yurkevych, M. Berdyaev and others. Giving answers to important philosophical questions and offers unique solutions in conceptual understanding of value characteristics of human existence. Demonstrating compliance philosophical -wide scale, the legacy of native thinkers, focused around the heart theoretical ideas characteristic of the Ukrainian mentality within the Ukrainian philosophy, history, literature makes a strong anthropological tendency, which was called "philosophy of the heart". It focused thinking thinkers about man, about the search for her happiness, her self-discovery and self. This whole philosophical system covers many problems of human existence, such as the relationship between man and God, man external and internal, man and the world. The source of wisdom it appears the heart and center of life is seen in the man himself. The article substantiates the idea that the traditions of philosophizing Gregory Pans extended galaxy of prominent Ukrainian scientists whose studies were carried out in exile (D. Czyzewski, I. Mirchuk, O. Kulchytsky, M. Shlemkevych, V. Yaniv et al. ) That impact on the diversity of approaches to understanding the fate and existence Ukrainian people. In the center of the reflection of the outstanding Ukrainian scientist, professor and rector of the Ukrainian Free University (Munich) O. Kulchytsky are issues of philosophical anthropology developed in terms of Ukrainian spiritual and cultural reality. Building a proper philosophical – anthropological concept in his seminal work "The Principles of Philosophy and philosophical sciences" (Munich – Lvov, 1985) justifies the role of academic anthropology as a holistic theory of knowledge and substantial property rights, integrating a achievements of philosophy – ontology, epistemology, axiology, thus forming a pluralistic integrity of philosophy of man. For these reasons, philosophical anthropology should study not only the person who is also someone who should be – the ideal man. The problems raised O. Kulchytsky were common to all European philosophy of the twentieth century. Emphasis they acquired in ekzystentsionalizm and personalize. In addition, the emphasis on the needs of Ukrainian identity and self-expression Ukrainian soul fragment was only outlined the problems of European intellectual discourse entity identity crisis and rejection unifying sameness people in theory and practice of the twentieth century. The period of the sixties of the twentieth century titled "anthropological turn" in domestic culturphilosophy. Then began the study of several aspects of culture – as form making of the human mind and how categorical structures "worldview universals" spirituality. Accordingly, the focus of scientists main values and anthropological schools – Employees of philosophical anthropology Philosophy Institute of the NAS of Ukraine (E. Andros, V. Ivanov, V. Tabachkovsky, M. Tarasenko, A. Yatsenko et al. ) Appears humanistic content issues uniqueness and self-identity and original philosophical ideas developed in the direction of the main scientific paradigms that certify the integration of contemporary philosophical and cultural views in the European context. In this context radically changed the subject of philosophical analysis of domestic philosophers. He is a true understanding of human nature through the disclosure of its ideological parameters and determines the specific existential foundations of life. The logical result of this transformation is that the Ukrainian culturphilosophy entered anthropological dimension, and its semantic center faces the problem of man. This greatly expanded the horizon of philosophy and humanities targeted at enhancing its content, including by reference to the number of parameters of unconscious human activity. Shifts the almost – spiritual components of the human relationship to the world when the latter arises in the human mind as a field of personal aspirations and expectations is an important step in overcoming ratsiotsentryzm, which prevailed in the classical philosophical tradition.
More...
The article defines the interdisciplinary approach to the interpretation of the works of art and introduces the term "culturological hermeneutics". One of its main principles is the obligatory attention, paid to the culturological context of the work. In this way we can interpret the well-known "hermeneutic circle" that way: the understanding of the text is impossible without understanding the context, but the understanding of the context is impossible without understanding the text (or the body of texts). Such context is formed by the individual, intersubjective and intercultural factors. One of the levels of such context is the cultural paradigm that forms as a result of the interaction of the historical and national (diachronic and synchronic) characteristics. Without understanding this paradigm we do not only lose the meanings of the concrete work of art, but waste the chance of understanding the other culture, as well as our own, that can be correctly understood and evaluated only in comparison with others. Thus the theory of understanding should acquire new dimensions, turning into the culturological hermeneutics. The author as a person, without losing their distinctive self, can be viewed as a representative of a certain cultural paradigm. Thus the recipient of the work of art, belonging to a different paradigm, appears in the situation of an intercultural communication. Such dialogue can be synchronic or diachronic. In the most general meaning, there are three concentric circles of the synchronic culturological context: personal, social and universal. Here we mostly deal with the second. It is in itself has complex structure. Self-identification has different levels. One of the most important of them is the belonging to a nation. Among the characteristics that define a certain nation there are language, culture, historical memory, national myth, that together create the common intersubjective "horizon". One of the defining characteristics of an ethnoculture is its unique world-attitude that sometimes is called the cultural soul, ethos, cultural style etc. It is especially important, considering that in his days M. Kostomarov proved the existence of a separate Ukrainian nation on the material of the comparative study of mentality. The foundation of the world-attitude is the mentality as "the culture’s unconsciousness". All these deeper levels of the social psyche shape the distinctive patterns that are studied by the representatives of the Cultural Morphology. One of the main methods of studying this paradigm is the analysis of the unique configuration of the cultural universals. Such universals now have status of the major culturologic category. Still, there are different understanding of their status and function. For example, there is a discussion about the existence of the "second order" universals. Generally the set of the universals is stable, but every cultural paradigm has its own pick of the universals and their concrete interpretation in culture. The historical changes are important, but the "core" of the national culture stays mostly intact, and provides the continuity of the tradition. The most widely used term, connected with the cultural universals is the archetype. In many contexts we can view as its synonyms "idea", "eidos", "motif" etc. The artistic interpretation of the archetype leads to the emergence of the archetypal image, that combines general and individual traces. The concept of archetype can be complemented with the concept of "signature" as the main archetype of a certain paradigm. It seems possible to suggest also the term "mythos" as the invariant plot of a certain culture that consists of its main mythologemes. As mythos is always diffuse, it needs reconstruction. O. Spengler came close to defining the mythos of the Faust Culture. We can make a hypothesis that the closeness of the mythoi is one of the characteristics of the closeness of cultures, and thus the factor of the better of worse intercultural mutual understanding. In a sense, the culturological hermeneutics is a means of understanding mythos of a culture. The intercultural dialogue as the dialogue of the ethnonational worlds happened throughout the human history. It can take different forms, both peaceful and aggressive, symmetrical and asymmetrical. Ukrainian culture for a long time was mostly a recipient. But in our time there is a hope that it will have a more active role in the mutual enriching of the different cultures. Thus, as every work of art is created not in the cultural vacuum, we should note its context, including the whole paradigm. The understanding of the differences between the worlds of the author and the recipient helps to find their common traces, which leads to the understanding. The cultural-hermeneutic study aims at achieving this, turning the hermeneutical circle anti a spiral, that can bring us to the potentially never-ending in-depth studying of the work of art, ant through it – the human soul, culture and the world.
More...
Tourism is an important social phenomenon and a sector of economy that is developing more and more rapidly. It is especially cultural tourism that grows fast and also serves as a platform for the meeting of tourism and intangible cultural heritage. It meets the needs of the postmodern man who seeks excitement and diversity. The UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (2003) does not address the topic of tourism. From the point of view of researchers, it is regarded as a threat to intangible cultural heritage that may result in its commercialization and commodification. However, tourism can also have a positive impact on intangible cultural heritage, including traditional handicraft skills. The topic of the paper is the relationship between tourism and intangible cultural heritage with particular emphasis on traditional crafts and handicrafts. The text is an attempt to show the positive and negative consequences of this contact and to demonstrate on the example of traditional lace-making in Bobowa that the relationship does not entail only negative consequences.
More...
The essay presents an analysis of the philosophical and anthropological context of the utopia presented by Ignacy Krasicki in his novel Przypadki Mikołaja Doświadczyńskiego (The Adventures of Mr. Nicholas Wisdom). The utopia of Nipu is treated as a literary example of the Enlightenment society, in which there occurs a clash of human values. This conflict resists the irreconcilable, traditional axiology of the author and the Western system social philosophy of the times. That is why Krasicki’s utopia constitutes a unique vision of a world which – contrary to the logic of the Enlightenment – cannot be rational and harmonious.
More...
Relevance of the study of the nature and content of globalization from the perspective of cultural theory is defined in the article due to the speed and scale of social and cultural change, the dominance of integrative tendencies in culture, the intensity of cultural interaction, cultural identification needs sharpening and more. It is noted that, despite the fact that the problems of globalization are the most debated in the scientific community, major changes in the structure of the modern world order, which is called globalization cannot be unambiguous theoretical interpretation. Emphasized that as the complexity of the process of globalization is reflected in a large array of scientific material from political science, economics, cultural studies, sociology, history, philosophy, anthropology, ecology, computer science and other scientific disciplines, this leads to different, sometimes very contradictory, understanding of the characteristics and features of globalization. Globalization is discussed in the article as an objective process that is characterized today its new features, the scale and depth of expression impact on all spheres of modern society and especially in the sphere of culture. The analysis of the concept of globalization in terms of cultural aspects, including concept, according to which globalization is seen as a linear process, the concept of "world-system model", which is an attempt to explain global inequality, the concept of interaction between civilizations and cultures, whereby each civilization creates its global "challenges" and his "response" to the "challenges" of other civilizations, as well as the concept of modeling global culture. Regarding forecasts and scenarios of the future of culture in terms of globalization, the article pointed out that they are quite controversial, but for the whole variety of opinions about the future of world culture, most scholars leaning towards the dialogue of cultures, eliminating violence and oppression as the most appropriate method of integration. Identified the main characteristics of globalization: unification, integration, information, large-scalition. Thus, observed that computerization, being an important factor in globalization promotes integration of nations into the global system, the expansion of cultural contacts between peoples, migration. Among others, the contradictory impact on the cultural development of the information society and the need for in-depth study of this process, particularly in view of the emergence of phenomena such as virtualization culture. It is noted that the density of cultural relations accelerates the integration and unification. Last seen in the article as standardization of different national cultures, integration – the relationship between different parts and elements of culture that arises due to the similarity of the basic elements of culture and minor differences. In turn, the unification of powerful channel through the media flows smoothly into the process large-scalition culture that encompasses all modern societies. Attention is paid that westernization as the spread of powerful Western mass culture and the displacement of other crops will cause resistance and generate many conflicts, because many people do not want to give up their traditions, art, religion and other forms of spiritual culture that they are close and which they feel comfortable. The findings indicated that globalization in its meaning and essence is a new level of human activity associated with the latest achievements of science and technology, and is characterized global scale activities. The processes of globalization, on the one hand, provide new opportunities for the development of human culture and cognition through multicultural world, and on the other – involving unification and universalization of social and cultural diversity in the interests of the dominant countries. It is noted that the globalization of the late XX century – beginning of the XXI century not only extends the territorial scope and space economy, communications, security, and seeks to combine many links these spaces into a single cultural space.
More...
This article outlines the main substantive limits conceptualize value dilemmas individualism-collectivism as the main measure of cultural variability. The author analyzes the main approaches to understanding mental universal cultural values, which include the phenomena of individualism and collectivism. Grounded general content limits of current research individualism-collectivism. Kontynuumno-dichotomous nature of the latter, in turn, forms the basic cultural dilemma of modernity, which partly faced by all cultures. The author notes that the study of cultures provokes certain complications, primarily related to the diversity inherent in every culture phenomena that provokes scientific awareness of the need recognition and respectively – search and study of cultural constants – universal cultural definitions to be equally acceptable in different cultures. Researchers have different universal cultural definitions : cultural dimensions (Hofstede G.), case phenomena (J. Karaulov), cultural syndromes (H. "linguistic identity". It was precedent phenomena centered spirituality of the people, its national and cultural achievements , traditions and customs. In case- phenomenon is always some idea that should be clear and accessible to any representative of the culture and influence its behavior not only at the level of knowledge about acceptable or forbidden, but also emotionally. To characterize the different cultures researchers even suggest using the term "pretsedentosfera". American psychologist G. Triandis to highlight the cultural constants uses the concept of cultural syndrome, which is defined as a set of subjective culture, united by a theme. Researchers proposed cultural constants can be safely considered patterns, the concept of which was first used by Krober A. and Klakhonom K, Benedict R. Theory of patterns may best meets the modern generalized understanding of culture, which is a system that reflects the historical and socio-cultural experiences attached to values, symbols, codes, structural patterns, norms, behavior, generated in a particular culture. D. Matsumoto distinguishes objective and subjective elements of culture. Subjective – those aspects that cannot be seen or felt, but the ones that exist. The most well-known indicator of subjective culture D. Matsumoto considers the dilemma of individualism-collectivism. Corresponds to the modern understanding of cultural constants and input by E. Shylz such thing as "the central area of culture ," which he understood as a kind of integrity that organizes a set of values and beliefs of a particular society. This central area of culture affect the operation of all subsystems of society-political, economic, social and others. Based on the definition of basic universal cultural phenomena shaped their understanding within the correlative parameters, the polar clusters (G. Hofstede), binary oppositions values (K. Klakhon) dichotomies, Continuum (A. Zharov), values of cultural dilemmas (F. Trompernaars, Y. Krasnoholova) elements incorporated certain topic (G. Triadis) and others. The concept of individualism-collectivism in cultural studies, particularly in cross-cultural studies, too, are usually considered together. Author draws conclusions that, first, the main theoretical and methodological bases of research individualism – collectivism as basic characteristics of culture, were laid by foreign theorists and developed within Western studies. Secondly, the study of the continuum of individualism – collectivism interested researchers for centuries and was accompanied by a number of complications that require finding different methods of research, which currently has more than twenty, so ideological transformations that define peculiarities of scientific approaches to the study of dilemma "individualism – collectivism" can be defined among current and future topics for further research in this direction. Triandis), scrapie (L. Grishaeva), the central area of culture (E. Shylz) subjective aspects of culture (D. Matsumoto) core patterns (A. Krober, R. Benedict, K. Klakhton), cultural standards (A. Thomas), basic cultural structure (T. Stefanenko), cultural constants (F. Klakhon, F. Strodbek) and others. Man in his mind keeps a set of universal social group, traditional ethno-cultural knowledge and meanings. Most significant among them are displayed in the moral rules and regulations, beliefs, values and affect the behavior of the person. This conceptualization of national cultural space in the ethnic picture of the world transformed into a separation of "precedent phenomenon", which first used the Russian researcher Yu. Karaulov to characterize the
More...
On the basis of theoretical generalization of experience of scientific knowledge, the development of which occur in the first half of the twentieth century – Psychological Anthropology and ethnic psychology etnoantropolohiyi The methodological potential of the method as a way of modeling the image of man in the cultural context. Proved that the question of what should be the man of the future is one of the most difficult as the philosophical and humanities background. However , the understanding of man as a cultural phenomenon is now attached and cultural studies, methodological tools which allows you to use a wide range of modern scientific approaches and methodological strategies, the totality of which provides unique opportunities for expanding research area of knowledge. Despite the widespread use of the named method in many fields of knowledge, from nuclear physics, computer technology, physiology, etc., and in different directions humanities, especially in the realm of philosophy, aesthetics, art criticism (D. Bell, V. Bran, J. Boryev, Moroz, A. Onishchenko, L. Stolovych, V. Fed etc.), lack of appropriate methodological reflection on modern scientific quests cultural orientation proves the relevance of the stated problems. It is indicated that reference to the described problems caused by several factors. Thus, the observations show that the essential feature of modern culture is to develop alongside its traditional new image. The traditional image of world culture is associated primarily with the ideas of its historical and organic integrity, understanding of rules, regulations, traditions, customs and so on. The new image of culture is increasingly associated with the development of noosphere, global thinking, ideas ekohumanizmu and universalism, and includes the phasing out of the simplified routing schemes addressing cultural issues, understanding the growing role of reflection in relation to foreign cultures, the recognition of the legality of the existence of multiplicity of truths. Practically oriented tasks must be solved primarily at a theoretical level. With this in mind the scope of Cultural Studies should be involved in such scientific methods of cognition, function and methodological potential of which contribute to productive implementation of appropriate research procedures. It is to this traditional, on the one hand and innovation on the other, in our opinion, may be classified as general scientific method modeling tool for learning, which is quite a long history of experience and an extensive theoretical study. As the designated method emerged from engaging in the practice of scientific concept of "model", it is now turn primarily to the analysis of the development of this concept.In philosophy, the term "mode" is often used in speculative terms, such as an analogue of the "theory" in cases where this theory is not sufficiently developed and hides many ambiguities. analyzing the experience of the theoretical study of the concept of "model" and as a general method of modeling knowledge should be noted that the circuit model as an explanation of any phenomenon, and simulation as an analytical and prognostic factors were always under the watchful eye of philosophy of science, thus forming the classic tradition of philosophizing. This analysis shows how to reference the philosophical literature – namely, the philosophical vocabulary of the Soviet era and modern reference works. The analysis of the method of modeling experience in various fields of humanities – philosophy, aesthetics and art criticism, lack of scientific studies showed a similar direction in the field of cultural studies, which actualizes the need for coverage of the historical dynamics of its involvement in the theoretical and practical aspects of cultural knowledge. Methodological toolkit notion of "model" actively began to be used in the early twentieth century in various areas of humanitarian thought – sociology, psychology and ethnic psychology and the practice of such arts as literary works, visual arts, drama and more. The unifying factor in these processes was spread psychoanalytic tradition as a universal language and a common methodology entire complex humanities. Within these disciplines there was an attempt to understand the relationship between psychology and culture, explore the culture and the individual in the complex – the individual as a representative of a particular culture, and also to clarify the relationship between culture, accepted in the society and the individual as the bearer of culture. These main areas of scientific research realized in the 20's and 30’s of the twentieth century. American " ethnopsychological school", headed by A. Kardyner and famous representatives were – F. Boas, R. Benedict. M. Mead, R. Linton, K. Klakhon, K. J. Honihman Dubois et al. As a result of research carried out by scientists and anthropologists was formed by the direction of "Culture-and-personality" and the beginning of a systematic theoretical research rules for the nation and the psychological components that are common to all members of ethnocultural communities. In general, the development of well-known American and European anthropologists early twentieth century, the concept of "fundamental (basic) person", "modal personality", "basic personality structure" as key concepts contributed not only to the formation of important methodological tools within the research of cultural and psychological anthropology, etnoantropolohiya and ethnic psychology, but also reveals the commonality of contemporary scientific research among a range of philosophical areas involved in the study of culture. The main achievement of ethnic psychology schools were focusing on the concept and phenomenon of "personality" and attempt to detailed study in a particular cultural context. The primary reality for scientists and anthropologists had individual personality, so it is with the study of personality and individual, in their opinion, it was necessary to begin the study of every nation. It is important to note that members of the above named school focused its attention not on society as a whole, namely the culture.
More...
The paper studies the coexistence of positive and negative factors in the development of human culture as a whole and individual communities. Nowadays there is a large number of people desire to a stable cultural life based on compliance the rule of law and morality. At the same time the world is the unification of the many cultural features. It is often assumed that the processes of globalization have both negative factors in the cultural life (loss of small nations and communities their identity, distinct fusion of cultures in a global cultural sea etc.), and multiple benefits (development, improvement and dissemination of universal values, progress and cultural unification, etc.). It is necessary to prove that humanity as a whole and separate human community are in transition from the original regional cultural and subcultural development to global development, conquered tough conditions worldwide cultural field. Today there are two main points of view on the problem of balance and coexistence of negative and positive globalization processes in contemporary cultural paradigm. On the one hand, the is observed slow (and in some cases, and rapid) destruction of regional cultures and subcultures (and global level – local, local, local subcultures) of traditional cultural establishments, enterprises, organizations and institutions. They are acting usually in established cultural markers, concepts, discourses and codes of individual communities (states, nations, etc.). On the other parties we must note rethinking and preserve their cultural identification of some communities that provide a traditional cultural uniqueness and moral stability. This indicates the need for further research, based on a recognition of the coexistence of positive and negative in different cultural institutions, phenomena and events (traditional and global societies, their essence and specificity). Human society and hence its main derivatives, including culture, are generally not guided only by positive constants and cultural matrices. Therefore in cultural history, especially in recent decades, an important place is occupied by the subculture, much of which is perceived (but not always) as negative and destructive. Transformation of humanity in our time cause and will cause strengthening of criminal subcultures, enjoying spontaneity and social change, and the inevitable destruction of stereotypes, and the collapse of the system of values and norms. Under these difficult conditions, protection and security institutions of society are sometimes unable to provide the means of traditional culture clarity, stability and consistency of value-orientations and regulatory requirements. Weakened by internal contradictions and external oppression of local subcultural and cultural traditions and norms gradually in different parts of the world are retreating not only from progressive innovations (internet and other scientific and technological advances), but questionable spiritual practices (the emergence and spread of destructive cults and totalitarian sects, etc.). Of course, not all citizens in one country can nurture the best achievements of their national culture. Very few people are guided in their thoughts and actions, primarily by national interests, devotion to national traditions, national cultural heritage and high level of national consciousness. Not all people are examples of moral purity and cultural perfection. However, most people inevitably agrees with the idea that in all the different approaches to the problem of coexistence should be common cultural rules, principles, rules and restrictions, violation of which sooner or later will adversely affect the life and work of many people. In this case, national, regional and local cultural and subcultural limits, borders and factors should remain and kept in a different world under the rule of a new world order. Moreover – national culture, ranging from the smallest local characteristics and regional subcultures have developed an important role in the new socio-economic, cultural and political conditions. It should ascertain global trend of transition of human communities from national cultures and subcultures to regional unified global cultural system. We may note, in particular, the deepening problem of coexistence of negative and positive globalization processes in contemporary cultural paradigm. Is slow (sometimes rapid) destruction of regional cultures (and global level – local, regional subcultures) traditional cultural institutions operating in the cultural constants, matrices, established cultural markers and codes of individual communities (states, nations, etc.). This raises concerns, points to the potential loss of identity and the leveling of many cultural communities. Thus, there is need for further studies, which are based on the underlying problems of culture and morality, some subcultures, ethnic cultures and universal values the global community.
More...
Dialogue-culturological project of education as a practical embodiment of the philosophy of the Third. The article deals with the conceptual foundations of the technology of dialogue-culturological project of higher education in the light of the philosophy of dialogue as a form of neomodern. The main categories of dialogical philosophy are the Third and the Another. Another in modern education is the figure the teacher/student who is exposed to virtualization, leads to a passive tolerance and forms image pattern for modelation o f simulative phantasms of Ego-identity.The Third is the content of training, embodied in cultural universals. He contributes to the preservation of the selfness and active tolerance of Another. Formation and development of the national education system is taking place now in the context of Ukraine’s entering the global "interdiscourse discourse" of the information society with its inherent tendency to dialogue between cultures. The modern idea of dialogue is the result of dialectical synthesis of classical universalism of nonclassical particularism. It is a peculiar syndrome "after the orgy" (an expression coined by Jean Baudrillard) – as a result of overcoming the extremes of absolute meta-narrative (modernist) and their deconstruction (postmodern): how globalization with its totality and multiculturalism, with its passive-relational liberal tolerance. The philosophy of dialogue represents a tendency to shift from romantic Bahtynov-Buberov-Levanas concept You/symbolic incarnation to another Alien/other as having a right to an ontological distinction of manner which becomes the Third. It is the figure of the Third as a common denominator of interaction that overcomes the binary casters of the dialogue as a duality, and it let us talk about the restoration of modernism within the postmodern culture, about its pecluliar kind in its new form "anter-", "after" -, "neo"-modernism. The instrumental expression of a new modern trend is, in our opinion, the Bologna process the doctrine of which provides the modelling of creative subject of education as "the citizen of Europe" – a creative generalist, adapted to life in the world of dynamic relationships. It is a holistic conceptual image of a student as the Culture Text Reader – not as a passive recipient of the cultural norms and values broadcast , but an active collaborator in the sphere of culture creating activity, a kind of "nomad" among cultures (let’s recall: "Nosho viator" – Lat. "The traveling man " in the works by G. Marcel, "Nomad" in the works by R. Braidotti, " a tourist" in the works by Malakhov). The Bologna process , therefore, appears not a simple mechanical technology of scoring of points during the module-rating of knowledge check, and it is a complex ideological system that has social and cultural content, embodies the archetypes and meanings of culture and, therefore, may appear a subject of cultural studies as an educational technology formed at the Lebenswelt relevant cultural and historical context. New value priorities manifest themselves in spreading the so-called "Dialogue-cultural approach in the field of educational practice". His cultural analysis in the light of the philosophy of dialogue and its core categories (Alien, Other, Third) is an important theoretical leverage of current processes of the educational transformation. The classical basics of the dialogue-cultural approach, developed by the representatives of humanistic traditions in the dialogic philosophy of the Slavic world, are imbued with the spirit of the original holistic, cultural, anthropological, pantheistic, cosmic wisdom (Sophia signatures): S. Amonashvili, G. Balla, V. Bibler, A. Wolynetz, P. Kopylov, V. Lithuanian, S. Main, B. Slutsky, J. Schrader et al. According to the tendencies towards the democratization of social processes, the dialogue-cultural approach focuses on the ideal of active participant of communication (so-called "man of culture"), whose formation should be, according to H. O. Balla due to "purposeful inclusion of participants in the educational process in the "great dialogue" unfolding in human culture, being a leading mechanism of its development". Due to its being introduced into the metaphysical sphere the universals of culture within dialogues can never be completely rationally objectivised, so that is why the Third always appears as the significant absence being fixed by the language intertextuality with the term "implication". Universals are not embodied in the text through distinct specific forms. They form some implicit hidden information, or using the language of L. Wittgenstein, "mystical", "ur iunspoken". This meaning is understood intuitively: in this regard in FM Dostoevsky uses an exquisite Russian adverb "non-answerinly" describing how the perception of implication – in the Ukrainian descriptive construction – "so it is not possible to hear the answer," that is, the asset of the higher tiers of Spirit. The reader experiences " the unspoken" through the gaps, understatements that constitute the active element of the text (and possibly the most active) – like the plastic possibilities of empty space in traditional African and Western avant-garde sculpture (Alexander Archipenko). The implications of the statements is floating in the pauses between replicas of the genuine dialogue as a kind of sacred "quiet" topologically fixed as "emptiness". The implication of the Third bears a lot of apophatics, anonymity, subjectlessness like the essence of God in the traditional religions contributing their sacrality. On this occasion I would like to quote a famous poem by A. Fet, who cites in his essay Yu. Nagibin as a perfect example of agentless lyrics, " It sounded over the clear river, it rang in the faded meadow, it rolled over the dump grove, / it flashed on the other bank". The unique feature of these lines is that the reader doesn’t pose any questions over the agent of the action (and hence also the subject-object relationship): What is (was made, rolled, lit, etc.)? Thus, the dialogue-cultural project of education as an ideological basis of the Bologna process appeals to the key category of the philosophy of dialogue philosophical category of the dialogue – the category of the Third, which allows to keep tolerance of others towards the Other in its active state and appears to be the guarantor of the preservation of loneliness of I against the background simulation and virtualization processes as the medium of total dissolution others in others. Third multitude of the Third makes it difficult and its basis is a kind of "a thing in itself" – which suggests only his phenomenological expressions in dialogue content.
More...
The article highlights conceptual approaches to cultural and political strategies of Ukraine. In terms of all attributes Ukraine might possibly play a prominent role in international politics. However, as it turns out, this is a task of Ukrainian politics. Political as well as social and humanitarian sciences have been seeking for explanatory models regarding specific national processes in post-communist societies. Ukrainian realities in particular are determined by quite contradictory arguments appealing to the features of social structure ("peasant" nation) up to the lack of real statehood in the pre-modern past and up to the repressive policies of the Russian administration. Our task is to identify the methodological features of mainstreaming culture in Ukraine with a few recent decades in the context of major contemporary theoretical approaches in terms of post-Soviet transformation. Bryubeyker R. believes that in post-communist Europe, almost all of the new states are to some extent "nationalizing". He points that the titular nation and national minorities differently perceive the policy and it is unlikely that in the "nationalizing state" they will form one political entity, as the itular nation itself is fragmented and is in the process of nation-building. The concept R. Bryubeyker uses and is also exploited by A. Wilson, who is convinced that Ukraine intends to create a "multi-ethnic civil state," one official language, one of the titular nation and the Ukrainian national historiography. T. Kuzyo suggests using the definitions "the civil state" and "the nationalizing ethnic state". Thus, unlike R. Bryubeykera, T. Kuzyo considers all the states in post-communist Europe as a civil, except for two things: Yugoslavia (meaning the governing of S. Milosevic) and Belarus. The researcher believes that the traditional division of Europe, adopted in the literature on nationalism requires immediate revision to reflect changes in the post-communist European countries. The first step in this process is the recognition that many of the strategies "nation-building" in the East, has taken place in the history of the West. The second step – accepting the fact that all the civil states both in the East and in the West, comprise ethno-cultural elements. Proportional balance between the civil and the ethnic modern states is based only on the progress in democratization and the creation of civil society and is much less dependent on geographical location in Europe. T. Kuzyo clarifies that he considers the civil state, consisting of ethnic and cultural elements. One of the most common options for updating the Ukrainian political culture over the past twenty years, in our opinion, can be considered a project "neoconservative" cultural policy, or "the concept of national culture as a spiritual whole", presented in the discourse, which originates from the work program by Ivan Dziuba "Do we understand the national culture as a whole?" Thus, the set of characteristics of the conceptual discourse of modernization of cultural policy is rather controversial and is influenced by a variety of theories and ideas that do not always conform to one another. When formulating certain strategic goals of cultural policy authors hold a similar position: talking about approaching social and cultural standards of democratic European countries, the specification of the trajectory of the different degrees of realism. The presence of several conceptual projects is not something extraordinary, because it may indicate the need in such cases for pluralism. However, methodological differences in understanding that it is the subject and object of cultural policy, different degree of professionalism and responsibility of compilers, a measure of political engagement, demonstrate the apparent lack of the necessary in professional communication. That is the conceptual modeling of cultural policy is the reason for the corporate identity specialists or declaration of political intent but the government apparently does not include the further implementation of the projects themselves.
More...
Predicting the cost of cultural values should be considered only in the context of mathematical methods of forecasting, as well as the principles and approaches developed throughout the history of mankind. History of mathematical prediction indicates the presence of regular sequence improvements applied from a primitive-lookingmachine calculation inaccessible distances in the ancient world, further development of the apparatus of algebra, probability theory Connection methods with algebra, and opening K.F.Gaussom open-M.Lezhandrom, multivariateregression, opening optimizing forecasting systems based on calculation methods of multivariate regression in the works V.V.Leontev and I.I. Schmalhausen transition to prediction systems with elements of selective selection of the most probable solutions A.G. Ivakhnenko and finally to the prediction systems with elements of adaptive modeling intuitive and cyclic forecasting, attracting elements random migration parameters and other attributes of the evolutionary forecasting. Modern worldview indicates the need for the implementation of the model for all nine traits in the evolutionary process of predictive algorithms. The general trend of the development of mathematical forecasting methods also indicates that the main difference of subjective forecasting methods and experiences in own who man. This difference is broadly, the presence in the subject's subconscious mind and can not be considered interpretation as positive or negative. Thus, the modern mathematical forecasting is clear sound thanks mechanisms calculation, while the results of forecasting undertaken man have subjective symptoms that contains the secret organization of the unconscious. Today, there are many research papers devoted to the topic of predicting the value of cultural property, offered interesting proprietary methods developed regulations establish relevant training programs, conducting scientific and practical conferences and other forums. Post acquired urgency and was wondering how to market participants as cultural monuments and for financiers and museum professionals. Among a variety of proposed methods most interesting are those that are based on the latest achievements of mathematical prediction and those who have new ideas and a new level of humanitarian and development of general reality. In the history of mathematical forecasting of the most revolutionary distinguish the following stages: the allocation of human wildlife due to the emergence and development of the capacity for abstract thought and observation and analysis of causal relationships, the emergence of ancient Mesopotamia, Egypt and Greece arithmetical methods of calculating the unknown and geometric methods of calculation reach distances. Further, the emergence and development of medieval history and, later, the discovery of Blaise Pascal (1623 – 1662), Pierre de Fermat (1601-1665) and Jakob Bernoulli (1654 -1705), who studied the laws of gambling, laid the foundations probability theory and discovered mankind opportunities to work with arbitrary values and systems that develop randomly. There are opportunities to perform such predictions, which is a place for assessing the likelihood of events does not necessarily follow. The next step in the development of mathematical prediction of achievement were K.F.Hausa (1777-1855), which is about 1795-1798 years, exploring the phenomenon of arbitrary algebraic techniques deviation values of two empirical observations and related features, invented a universal way of finding the optimal parameters for linear equations of mathematical approximation of their addiction. Extensive practical use Gauss in many fields of science, mathematics stimulated the improvement of forecasting methods and determined the emergence of modern multivariate regression analysis, the implementation of which had a powerful influence on all further development of science. In the late 19th and early 20th centuries the most successful mathematical prediction was in biology and economics. In 20-ies multivariate analysis formed the basis of modern macroeconomics (V.V.Leontyev, 1905 -1999), a new evolutionary theory in biology (I.I. Schmalhausen 1884-1948), linear prediction and modeling the behavior of complex systems, dynamically developing. The discovery of the theory of information and the rapid development of computer technology, gave birth to the idea of creating an artificial intelligence, the operation of which is also described on the basis of mathematical parametric prediction. It was found that the most perfect machine forecasting has become such a synthesized human computational system that have the ability to develop and self-improvement will evolve and will be the ability to subjective thinking. The work of numerous scholars of the twentieth century give a hope (OH Ivakhnenko 1913-2007) thanks concepts of the modern theory of evolution (V.V.Indutny 1988), in which the prediction is based on computer simulation mechanisms inherent in the evolutionary process: the general direction prediction and the outcome of the interaction of systemic factors (interactivity), expanding the variety and variability of the results, and the cyclical nature of the fluctuation prediction, selection of the most advanced solutions, a hierarchical organization of intermediate and final conclusions; avtodestruktive regulation prediction results (partial liquidation of previous decisions), structural development of predictive models, the ability to heal itself of unwanted states.
More...
Methodological seminar on the topic was held at the Institute of Higher Education of the National Academy of Pedagogical Sciences of Ukraine. The intersubjective experience of understanding and discussion of issues within the topic was presented in the participants’ presentations. The methodological foundations of the possible ways and approaches to implementation of positive international experience of transhumanitaristics in the educational field were proposed. In particular, it was about changing of the priorities of contemporary scientific knowledge: from "external" to "internal" nature, namely, to the man and the reality created by him; about a profound transformation of the phenomenon of man, the "human dimensionality" of the contemporary scientific knowledge; about bioethics and philosophy of the animals; about transhumanism from the point of view of its opportunities, risks and dangers etc. It is stressed that transhumanitarity in the present conditions of transitivity, variability, uncertainty of the human condition would act as a methodological requirement in the field of educational studies to take into account this condition and as a regulatory idea of the high level of generality.
More...
The reasons of rethinking the classical version of humanism are analyzed in the article, its multidimensionality in contemporary philosophical discourse. The basic principles and forms of modern humanism are examined, theirs options of interaction with the goal to develop a new humanistic paradigm.
More...
The article analyzes the evolution of approaches to the ideal of philosophical and cultural thought of 70-80-ies of XX century – the first decade of the ХХІ century.
More...
A salvage excavation preceding a major investment project was conducted in 2006–2007, during which associated settlement features of a Middle Neolithic, Eastern Linear Pottery Culture (Alföld Linearbandkeramik — ALBK) were uncovered in an area called Piócási-dűlő on the eastern outskirts of Polgár. The features of the ALBK settlement date from two periods. The cluster of multi-functional pits yielding a rich assortment of finds, the handful of post-holes and an unusual ritual well found in the southern part of the investigated area formed one unit from the earliest phase of the Middle Neolithic (ALBK I). The settlement’s other occupation can be assigned to the late phase of the Middle Neolithic (ALBK IV). Five houseplans representing the remains of timber-framed buildings outlined a distinct area with three multi-functional pits. Associated with the above features were 8 burials.The preliminary archaeobotanical results from Polgár-Piócási-dűlő are based on the plant material found within the sediments of 11 archaeological structures, which mainly represent pits and a welI. It can be stated that the natural environment offered habitats in which oak trees dominated in the local vegetation, forming floodplain forests and wooded steppes. They also provided food in the form of fruits and formed an optimal habitat for domestic animals. Arable fields were probably also established in the vicinity of the settlements, suggested by findings of macroscopic plant remains that represented cultivated species.In both settlement phases lithic production activities are manifested both by the local on-site lithic production and — most importantly — by the presence of imported, mainly mesolocal, raw materials that point to contacts with deposit areas, or off-site preliminary working of obsidian and limnoquartzites. The kit of harvesting tools and a large number of grinding stones — especially in the younger phase — for the preparation of plant food suggest a major role of plant cultivation.
More...