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БАЛ КРІЗЬ ПРИЗМУ КОНЦЕПЦІЇ ГРИ Й. ХЕЙЗИНГИ

БАЛ КРІЗЬ ПРИЗМУ КОНЦЕПЦІЇ ГРИ Й. ХЕЙЗИНГИ

Author(s): Svetlana Efanova / Language(s): Ukrainian Issue: 4/2015

Ball culture is one of the most popular topics in historical, culturological and art studies of late XX – early XXI century. Key choreographic aspect of balls was considered by many theorists and practitioners of the art of dance, but the priority was given to the methodical direction of investigation, resulting in numerous verbal graphic records of ballroom dances (M. Ivanovsky, M. Vasilieva-Rozhdestvenska, A. Shulgin, etc). And although art theoretical works on the subject appeared recently (О.Zakharov, A. Kolesnikov, E. Uvarov, etc.), there is no comprehensive study established, specifically dedicated to the ballroom-dancing culture itself (in the original sense of the term "ballroom dance", excluding derivative forms and contemporary dance sport). Deviation from specialty methodologу and development of a conceptual level of ballroom dance studies is one of the most crucial issues of choreology.The article substantiates an extrapolation of the main points of Johan Huizinga’s play-concept into ballroom-dancing culture.Play and dance cultures closely intersect in the genesis, thus we can suggest a certain similarity in their properties. The play was expressing itself in many elements of ballroom etiquette – in costume, accessories, demeanour, gestures, etc.Under the play we understand the type of non-productive free activity, which encloses a forgotten symbolic meaning, unfolds in the special space and time in the form of either competition or performance (role playing) of different situations according to voluntarily accepted but steadily followed rules and is opposed to utilitarian practical activity. Fundamental points for determination are based on the fundamental culturological concept of the play by the Dutch historian and culture expert, Johan Huizinga. Extrapolating the main features of the play defined by Huizinga in the ball scope, we can consider to some extent both the whole ball system and its separate component, namely ballroom dancing, as a play.According to Huizinga, the play is based on imaginative transformation of reality, on attempt to reveal these images in the play. If we consider etiquette requirements for persons of different sex, age, social status, etc., we can speak about certain "imaginative" roles, whose interaction leads to the formation of the integral play complex of ball .Any play, according to Huizinga, is a free expression of a person, a forced action can not be a play. Despite some difficulties with the introduction of balls in the time of Peter I and their further standartizaion, participants attended them on their own volition, in fact, with pleasure.The repetition, according to Huizinga, is a significant feature of the play, which spreads not only on the play itself (a ball can be repeated many times on the same rules), but also on its internal structure (repetition of certain fragments of passages, figures, dances on tanzmeister’s instruction).The space limitation is even more distinctive than the time limition, since any play takes place in a predetermined play space, where there are special rules. The play space inside is predominated by a characteristic perfect order.A certain duality of ball (strict regulation in combination with certain liberties, desire for freedom) can be distinguished.Strain is one of the leading features of the play, the strain element is veiled at the ball, but present (the desire to be the best performer of the dance, to get a partner who you feel sympathetic to, to gain fame, to establish contacts for further settlement of family, employment, financial problems, etc.).Each play has its own rules, different rules are inherent for court balls, masquerade balls, charitable, and social ones, etc. The dance, according to Huizinga, is actually a play in the full sense of the word, moreover, is one of the purest and most advanced its forms. He considers dances, performed by the dance couple at the ball, to be the best example for play features, because there is a rhythmic alignment and a move, e.g. in the quadrille or minuet.

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Sembolik Ve Gerçek Anlamlariyla Türkü Metinlerine Yansiyan Hayvanlar

Sembolik Ve Gerçek Anlamlariyla Türkü Metinlerine Yansiyan Hayvanlar

Author(s): Aktan Müge Yılmaz / Language(s): Turkish Issue: 66/2011

While in literary texts, animal motifs are included as a reflection of the natural environment and economic activities, they have also been used as a concrete indicator in reflecting the abstract, by gaining various symbolic meanings. So, when the animal motifs in a particular text are analyzed, while, on the one hand, the natural surrounding of the people that have created those works, their process of creating material culture and their economy can be followed, on the other hand, it is also possible to solve the unconcrete cultural codes which are hidden in the symbolic meanings that these animals have gained. In this article, the meanings of the animals mentioned in the texts of folk songs have been emphasized and their usages, both as real and symbolic, have been tried to be determined. In the survey, the songs in TRT folk music repartoire, which belong to the districts of Erzurum, Erzincan, Sivas, Gaziantep, Kilis, Yozgat, Ağrı and Van, have been assessed. In the analyzed texts, most of which are the examples of folk literature, it has been found that animal motifs have been used substantially in creating the meaning world of folk songs.

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Rahvuste kujutamine klassikalises balletis

Rahvuste kujutamine klassikalises balletis

Author(s): Triinu Upkin / Language(s): Estonian Issue: 13/2016

Classical ballets are performances created in the Russian Empire during the second half of the 19th century, many of which are still performed all over the world. This article studies how different nationalities are represented in these performances. My hypothesis is that the imperialistic and orientalistic views on representing nationalities present in classical ballets do not derive from the narratives created in the 19th century as much as they come from the physical forms of ballet itself. I argue that those stereotypes in representing nationalities have not only become fixed in the forms of classical ballet but, furthermore, the physical form of the genre and the declaration of the superiority of white Mid-Europeans develop hand in hand. The more beautiful the white ballerina, the dumber looks the moor beside her. I examine the genre of ballet, the performances and their elements as texts and approach them with the method of textual analysis. To study the representations of nationalities, I explain the essence of ballet’s means of expressions and their historical evolution: languages of movement, dancing body, music and choreography are being observed separately. Thereafter, I analyse six classical ballets in which the representations of characters’ nationalities are important („Don Quijote”, „La Bayadere”, „“Corsair”, „Raymonda”, „Swan Lake”, „The Nutcracker”) and present a short summary of their librettos. The article is based on my master’s thesis Representations of Nationalities in Classical Narrative Ballets (Tallinn University’s School of Humanities 2015, supervisor prof. Mihhail Lotman).

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РОЗТАШУВАННЯ ДІТЕЙ ХОРА У СЦЕНІ З 17-ї ГЛАВИ КНИГИ МЕРТВИХ У КОНТЕКСТІ СПАТІАЛЬНИХ ТА АНТРОПОГОНІЧНИХ УЯВЛЕНЬ СТАРОДАВНІХ ЄГИПТЯН (на матеріалі джерел Птолемеївського періоду)

РОЗТАШУВАННЯ ДІТЕЙ ХОРА У СЦЕНІ З 17-ї ГЛАВИ КНИГИ МЕРТВИХ У КОНТЕКСТІ СПАТІАЛЬНИХ ТА АНТРОПОГОНІЧНИХ УЯВЛЕНЬ СТАРОДАВНІХ ЄГИПТЯН (на матеріалі джерел Птолемеївського періоду)

Author(s): Kristina Masalova / Language(s): Ukrainian Issue: 1/2015

The article is devoted to the scene from the number of vignettes-illustrations of the Book of the Dead in the last phase of its existence, the Ptolemaic Period. Some interesting features of the scene were distinguished, according to the previously made compositional and typological analysis. These features are linked with dispositions of the four gods, the Children of Horus, in the composition of the scene. The most general disposition of gods between each other was determined, what gave an opportunity to interpret this feature. Semantic interpretation was made according to the spatial and anthropogenic conceptions of ancient Egyptians, who connected the Children of Horus with cardinal points and with the limbs of a person.

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Modaliteti slikovnog pojavljivanja: temeljni pojmovi

Modaliteti slikovnog pojavljivanja: temeljni pojmovi

Author(s): Krešimir Purgar / Language(s): Croatian Issue: 04/144/2016

The proliferation of digital technology requires from us to think about images in a new way. We should no longer refer to them only as Greek eikon, that is, reflection or representation, but as experiences, events and special kind of appearing. In contemporary digital culture pictorial appearing is the symptom of the most recent turn towards images, the one that is happening after the “original” pictorial turn that was described by W. J. T. Mitchell and Gottfried Boehm almost three decades ago as the epoch-making new kind of relationship between images and language. Today we witness a different kind of urgency: the one that will exemplify the relationship between analogue images and digital images, representations and post-representations, reality and virtuality, semiotics and phenomenology. In this article I will propose a “transitional” theory of the image that takes into account the wide gap between objects and perceptions, that is, between eikon and pure sensuousness. To this end, I will introduce the four basic modalities of pictorial appearing: temporality, transparency, mediality and referentiality.

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ІМПЛОЗІЯ КУЛЬТУРИ У СИМУЛЯТИВНИХ ВИМІРАХ ПОСТМОДЕРНУ

ІМПЛОЗІЯ КУЛЬТУРИ У СИМУЛЯТИВНИХ ВИМІРАХ ПОСТМОДЕРНУ

Author(s): Olga Sukhina / Language(s): Ukrainian Issue: 4/2014

In the article the phenomenon of cultural implosion in the simulative measures of postmodern is explored. This phenomenon appears in the conditions of intensive perception of fictious nature of the sign space which had lost the reality and it bears now the impression of the total simulation that has become a general perception of the world in the modern era. Regarding this fact the necessity of research of the reasons and cultural simulative mechanism has become an important demand. Nevertheless, the theoreticians of postmodern such as G. Deleuze, J. Baudrillard, G. Bataille, J. Derrida, J.-L. Nancy, M. McLuhan, J.Lacan, M. Blanchot, J.-F. Lyotrad, J.Kristeva have been studied this phenomenon, and the problem of simulation remains in the culture of postmodern a question of an urgent importance.The term "implosion" is translated from English as "vybuh" and it is directed inside. We can find the culturological reception of the implosion in the works of M. McLuhan, J.Lacan, G. Deleuze, J. Baudrillard, J. Derrida, J.-L. Nancy, M. Merleau-Ponty, and also N. Mankovska, O. Degtiarova, S. Grofa, K. Raslogova, B. Boruhova, O. Chulkov, V. Bosenko etc. They have extended the ethymological meaning of the phenomenon "implosion", creating its explicative field that remains the basis for discussion. The implosion is presented in the works of M. McLuhan and J. Baudrillard as a non-classical type of aesthetic perception that has appeared as a result of transmission of cultural symbols by means of mass media artifacts. According to surveillance of M. McLuhan the electronic means of communication, which are able to deliver the information with speed of lightening, creates the effect of the explosive compression of not only information itself but also of space and time. It is notable that M. McLuhan appeals to L.Kerroll who has a new perception of space and time of the electronic era. The concept of L.Kerroll has become the basis of G. Deleuzes’ philosophy. G. Deleuze had read in the works of L.Kerroll about terrible "battle of depth" in which the things are totally broken and these things explode us from the inside. G. Deleuze appealed in the work "Marsel Proust and signs" to the art as to the highest form of being, he considered it as a space which contains all times and all forms. This is a space of imaginations and dreams, hallucinogenic visions where time is not only slackening the rhythm, but also changes the vector of its direction.Postmodern art pays attention not by chance on the changed states of consciousness, drugs and psychodelic cultures. G. Deleuzes’ concept of time plurality is outlited in the works of Serbian writer M.Pavych. G. Deleuze explored the cooperation of actual and virtual things on the example of the mirror palace from the movie "Lady from Shanghai" by Orson Uells. It is important that the verges of crystal are distorting mirrors which divide the image into two parts, and it stays in the constant pursuit for itself. Being as a symbol of other existence the mirror shows its range and makes the cooperation and interpenetration possible in the world. The mirror images are the bearers of plural meanings. The researches of M.Bakhtin, S.Kierkegaard, J.Lakan, M. Merleau-Ponty, V. Foucault are concentrated on the perception issue of mirror image. The metaphor of mirror actualizes the culturological discourse of O. Degtiarova who analyses the phenomenon of "mirror imperative" and also historical and philosophical researches of B.Boruhov, O.Chulkov, A.Losev. Implosivness is typical for mirrors, they absorb everything what can be reflected. Therefore, the things and people are the objects of one level and according to it, everything is served for absorbtion.The culture of postmodern, using different mystifications, confabulated the mirror cover, transforming it into phenomenon of screen. That is why, nowadays, the term screen culture is ingrained in the culturology, and that means a complex of characters, created by the law of myth. It offers a new system of cultural coordinates in which the accepted reality is constructed and the adapting of new proposals of informative society had been taken place. As a result the personal ranges are vanished and the spiritual orientations are defined by the range of screen.According to K. Razlogov, the effect of reality of audiovisual character becomes a tool for global adulteration because new forms of screen communication simulate our psychological processes, breaking into our world and making influence on mental structures. J. Baudrillard had spoken about implosive violence which emerged on the global structure of goals demolition and stipulated by excessive social compression. According to J. Baudrillard the implosion can stipulate bad consequences as revolution because of simulation, the agonized reality blocks up the postreality that offers survival among broken pieces of culture.Thus, the recipient of the modern culture gets into aesthetic and cultural trap of implosion that develops the strategy of substitution, imitation, simulation. The implosion transforms unrecognazibly the usual social connections, en-suring the triumph of the sign culture. It is a special type of world perception that affirms neomythologisation of the world by the means of screen culture. As a result the substitution of the reality had taken place by the virtual simulacrum.The results of the research give deeper understanding of implosion, encourage creation of the appropriate reflexive space for overcoming of the modern social and cultural crisis. It is important to speak about an urgent demand of life-asserting creative work in order to preserve personal identity and self-realization in the space of national culture.

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Начинание в пределите на чистата метафизика
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Начинание в пределите на чистата метафизика

Author(s): Silviya Kristeva / Language(s): Bulgarian Issue: 2/2017

The collection Back to Metaphysics offers a thematic discourse of a tendency, which is even more increasing from the beginning of 21-st century: the problems of contemporary metaphysics are to be discussed and their solutions to be found with the whole existential-dramatic pathos of philosophical questioning. In this turning back, back to the first foundations of pure metaphysics, the appeal in the title is proclaimed, but appeal manifested as a program, which the contemporary philosophers should follow. The first chapter Metaphysical Concepts arises the questions about the absolute, the first grounds, concerning being, knowledge and humanity, as questions to which the nowadays philosophizing must find answers. The second chapter Historico-Philosophical Interpretations develops discussions on the theoretical systems and constructions determining the horizons to the contemporary philosophy, and in such way represents the basis as the returning point from which on to see and to gain the new areas of pure metaphysics. In this search the end of metaphysics is also discussed – in the third chapter Postmetaphysical Destructions of the Metaphysics, but taken in the dimensions of Heidegger’s turn to language as a field for re-finding the meaning of Being.

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Historia i struktura. Problem uprawomocnienia

Historia i struktura. Problem uprawomocnienia

Author(s): Andrzej Leder / Language(s): Polish Issue: 22/2016

In his text the author is defining the conflict of the structuralist and historicist – synchronic and diachronic thought – described by de Saussure – as a development of two different ethical axioms in the field of social philosophy. He tries to show, how each of this axioms can generate a different ontology of social being. Applying some elements of Deleuzian thought the author analyzes the theoretical position of the two ethical axioms. Then, on the fundament of the Lacanian, and more generally poststructuralist thought he tries to give a draft of a theoretical space in which such a change of ethical positions would be possible. He develops thus a new philosophy of symbolic fields.

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Vizualinis Raštingumas: Metafora Ar Oksimoronas?

Vizualinis Raštingumas: Metafora Ar Oksimoronas?

Author(s): Lina Vidauskytė / Language(s): Lithuanian Issue: 81/2014

Human beings have always looked at and seen the world around them and have made sense of themselves and others through their understanding of what they saw. Writers, too, have always dealt with the visual world. From the ancient Greek philosophers, through the art writers of the Renaissance and the aestheticists of the early Enlightenment, to the art historians, film critics and media theorists of the nineteenth and twentieth centuries, humanity studied visual forms and their meanings. In this article we distinguish the tacit understandings people have of the visual domain from what we call visual literacies. The problem of the concept of „visual literacy“ relates to the „pictorial turn“ situation in Western culture. Some analogies can be traced to compulsory primary education in the second half of 19th century which spread literacy over Western and Eastern Europe. Is, then, „visual literacy“ the appropriate concept? As a notion „literacy“ metaphorically means the ability to catch any sense from a picture, text etc. Also, the concept „visual literacy“ is probably an oxymoron? A phenomenological experience of „visuality“ and „literacy“ shows that in both cases we are dealing with different intentionalities. On the one hand, it is a reading of image (Aristotle, Horatius, various contemporary theories of literature etc.), and on the other hand, it is the phenomenological experience of visuality (J. W. Goethe, V. Shklovsky, S. Sontag, G. Didi-Huberman etc.).

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Ar Galima Semiotiką Pradėti Nuo Aristotelio? Ženklo Aiškinimas, Grįstas Hilomorfine Esaties Teorija

Ar Galima Semiotiką Pradėti Nuo Aristotelio? Ženklo Aiškinimas, Grįstas Hilomorfine Esaties Teorija

Author(s): Algirdas Budrevičius / Language(s): Lithuanian Issue: 74/2013

Sign—the basic idea of semiotics—has been explored by great many philosophers since antiquity; nevertheless, as of now we do not have its ultimate and systematic theory. Peirce proposed an original and philosophically (ontologically) grounded conception of the sign. Could there be a different ontologically based conception of the sign? Could there be developed a different and ontologically based semiotics? The purpose of this paper is to demonstrate that the fundamentals of semiotics can be developed starting from the ideas of Aristotle. The idea of sign might be grounded on Aristotle’s account of Being and cognition considered in terms of form and matter. Various signs can be treated in terms of form and matter. Pictures, letters are signs of form. A wedding-ring is a material sign-symbol. Many signs can be treated in terms of similarity to the objects they signify: photographs, pictures, sculptures, diagrams, graphical charts, land maps, etc. It is quite natural to treat signs in terms of form and matter. The paper shows how the sign can be defined in terms of form and matter. A concrete model of sign as similarity of form (homomorphism) to the signified object is described. The structurally treated Cartesian system of coordinates is involved for articulation of the modes of Being. Intentionality as directedness of consciousness of the sign perceiver toward the signified object is used in the account of sign.

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„Dievo Stalas “ XVI–XVII A. Rašytinių Šaltinių Duomenimis

„Dievo Stalas “ XVI–XVII A. Rašytinių Šaltinių Duomenimis

Author(s): Rimantas Balsys / Language(s): Lithuanian Issue: 69/2011

All over Lithuania, for Christmas Eve supper, traditionally and currently, hay or straw has been put under the tablecloth. Ethnologists, mythologists, and folklorists fail to agree about its origin or symbolic meaning. The data of the written sources from the 16th–17th c allow one to assume that the hay on the Christmas Eve table is a pre-Christian relict. In the 16th–17th c., the hay (straw) was used to place offerings for ancient gods. The hay (straw) that would become sacred during the ritual was used to boost the fertility of humans, animals, and crops. The custom survived till the late 20th c. In recent decades, the hay placed on the Christmas Eve table acquired some new symbolic meanings.

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Bibliniai Įvaizdžiai Šiuolaikiniame Lietuvos Teatre: Imitacija, Transformacija, Deformacija

Bibliniai Įvaizdžiai Šiuolaikiniame Lietuvos Teatre: Imitacija, Transformacija, Deformacija

Author(s): Asta Valiukaitė / Language(s): Lithuanian Issue: 64/2010

The Bible has always had a great influence on the art of Western civilization. Biblical images and motifs are often used in literary works and theatrical events. This article covers three possible exemplars of the relation between Biblical images and text of the performance which function in the contemporary Lithuanian theatre (1990–2009). These exemplars are: imitation, transformation, and deformation. The imitational relation is revealed in the staging of E. Nekrošius ,,Canto of Cantos“; the transformational relation is clear in the play „Lord, smile on us“ of R. Tuminas; and the play „P.S. Case O.K.“ of O. Koršunovas represents the deformational relation. The ideal biblical images are the most common in these performances. When being imitated, they correspond with the message of the Revelation. When one transforms them, their dramatic side is accentuated. In the case of deformation, they are taken out of the context of Revelation and become just a means of expression of the main ideas of the performance.

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Muziejinis Vandalizmas Ir Jo Recepcija Lietuvoje: „Danajos“ Atvejis

Muziejinis Vandalizmas Ir Jo Recepcija Lietuvoje: „Danajos“ Atvejis

Author(s): Žilvinė Gaižutytė-Filipavičienė / Language(s): Lithuanian Issue: 61/2009

This article examines reaction to the attack of a Lithuanian called Herostrat – Bronius‘s Maigys to Rembrandt‘s (1606-1669) famous painting Danae (1636) in the Hermitage museum. Discussing the various sociological, psychological or psychoanalytic interpretations of the attack, the author cannot confirm or deny the reasons of this attack, but the author does examine the social and artistic characteristics of its reception. The existence of artworks in various historical contexts and their historical reception are no less important than the circumstances of their creation or the biographies of their artists. This event of „Black Art History“ in Lithuania‘s history or sociolology of art is studied poorly. The article deals with the event in reports of the Lithuanian and foreign media and comments on the problem of artistic reception of the event.

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Félix Guattari, krytyka psychoanalizy i przypadek La Borde

Félix Guattari, krytyka psychoanalizy i przypadek La Borde

Author(s): Adrian Mrówka / Language(s): Polish Issue: 25/2017

The article explores basic theoretical approaches of Félix Guattari, who was associated with La Borde clinic where the innovative methods of institutional therapy were created. Criticizing Freud and Lacan’s psychoanalysis, Guattari established non-traditional tools for treating individual and collective identities, as well as alternative means of perception for subjectivity production and group phantasm. At La Borde, Guattari, along with collaborators such as Frantz Fanon, developed the schizoanalytical method based on transversal relations and machinic unconsciousness, terms strictly related to the theoretical and philosophical assumptions of Anti-Oedipus.

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Intensywna podróż: od psychoanalizy do schizoanalizy kina

Intensywna podróż: od psychoanalizy do schizoanalizy kina

Author(s): Agnieszka Kotwasińska / Language(s): Polish Issue: 25/2017

The aim of the article is to trace how the critique of psychoanalysis, developed by Gilles Deleuze and Félix Guattari in Anti-Oedipus, has influenced Anglo-American film theory in the last two decades. In the first part of the article, the author describes a somewhat peculiar theoretical impasse that has plagued film studies; a blockage caused by an overemphasis on psychoanalytic interpretations which revolve around identification, spectatorship, and representation. In the second part, the author presents selected publications that have entered into a creative dialogue with both cinepsychoanalysis and schizoanalysis, and includes two interpretations of famous horror movies: Psycho and The Dawn of the Dead. In both cases psychoanalytic commentary is pushed aside, while the deleuzian-guattarian concept of desire and the notion of an affective film experience are moved into the foreground.

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КУЛЬТУРОЛОГИЧЕСКАЯ ФОРМУЛА ТРАНСФОРМАЦИОННОГО ПЕРЕВОДА ПОЭЗИИ С ПОЗИЦИЙ ПРОБЛЕМЫ ДИАЛОГА КУЛЬТУР

Author(s): Volodymyr Tsybulko / Language(s): Russian Issue: 2/2014

The article deals in analysis of culturological structure of transformational translation of poetic works as a process of dialog between cultures with peculiar emphasis on semiotic approach to dialogueness based upon interpenetration of cultural senses. Analyzed is the notion of translation as an act of interrelation between Me (representatives of the accepting culture), the Other (the author of the original text who is a representative of the original culture) taking into account their belonging to various epochal intervals.The Author focuses his attention on the analysis of culturological structure of transformational translation of poetry as a dialogic process between two cultures (the source culture and the target culture). The basis here is semiotic approach to dialogic process being a process of interpenetration of senses.The Author of the article considers that solving such problem as definition of poetic translation formula is possible from the perspective of culturological science. This point of view is supported by the fact that any text in the process of true translation in accordance with transatological norms is subjected to certain lexical and grammatical changes for the purpose of an adequate orientation on the definite readers who accept the result of this translation through the prism of their social and cultural status. And language itself is an integral part of a certain national culture. Taking into account this position and this point of view poetical translation was analyzed as an act of interrelation between Me (representatives of the target culture) and the Other (the author of the original text being a representative of the source culture) providing that Me and the Other belong to various epoch-making periods of time.The Author of the reviewed article distinguishes two various stages of translation process. The first stage presupposes that the translator should enter into the world of notions of the Other. And the second stage plays a very significant role in the process of formation of dialog as a hermeneutical notion. On this stage the Other should become the translator. And this is the very thing that doesn't occur in case with immanent translation. The final result of immanent translation remains "mute" and stands far from the Other represented by readers of translation/ In the result of this intercultural dialog becomes impossible and translation doesn't turn into a work of art remaining on the level of a simple text as a complex of lexical and grammatical operations/ The Author of the reviewed article thinks that assonance of senses should be searched by means of using new words (adaptation of the Alien to norms of the Native). At the same time it is also important to take into account the historical period this process takes place in (inconstancy of Hadamer's ideality of word). The author of the article considers that senses are a priori of intercultural nature.From Author's point of view the difference of manifestation of these senses is displayed in two planes. These planes are Space (difference between two cultures during the same epochal period) and Time (in this case difference may become apparent even within borders of a single culture on various stages of its development)V. Tsybulko presents weighty arguments for defining the notion of culturolocical dialogism being the decisive stage for determination of such culturological form as transformational translation of lyric poetry. Being guided by scientific researches of such scientists as H. G. Hadamer, P. Ricker, Y. Lotman the Author of the reviewed article determines possibility of intercultural dialog just providing a moderate violation of norms and borders set by the author of the original text and his culture. In the result of this both cultures are reinforced. At the same time the Self of the culture is under the protection of archetype protective mechanisms. The notion of the Third is represented as a result of intercultural dialog between Me (the target culture) and the Other (the source culture). At the same time the Author of this article includes the notion of Time (presented as the Fourth) into the formula of transformational translation. It is considered to be an epochal angle of target culture reflection in the translation. The Author of the reviewed article differentiates between notions "temporal" (which covers temporal changes of a separate culture) and "epochal" (presupposing changes of all cultures combined under the same dialogical space of cultures). The Fourth is viewed upon as an epochal leveler of Me and the Other on the level of that epoch the result of their interaction is aimed at. The Author of the reviewed article thinks that it is under these very conditions that the real dialog between Me and the Other becomes possible. From point of view of the Author of the reviewed article possibility of carrying out a dialog within borders of poetical translation process is possible providing usage of Me's cultural elements that don't overshadow the Other but help to understand him better. V. Tsybulko points out that the Fourth can be created just providing conditions of using the "living" language of translation. In its turn the "living" language is necessarily an up-to-date language providing possibility of using colloquial and to a certain extent even dialectic elements. The Author of the reviewed article supports the orientation on the modernity with the fact that nowadays "points of similarity" between cultures providing conditions of up-to-date globalization become more and more numerous.Thus V. Tsybulko comes to the conclusion that the center of intercultural dialog lies in the contest between Me and the Other for getting the Third on the ground of the epochal Fourth in the process of looking for points of coincidence between two cultures. And Ricker's formula. "Myself as the Other" presented as "Me – the Other – the Third – the Fourth" is defined by the Author of the reviewed article as the most acceptable one for "interepochal" dialogs presented as translation of literary works on the whole and of lyric poetry as an integral part of such works. At the same time the element of the Fourth is defined as the time in its continuous movement from the present moment and ad infinitum.This article is a part of its Author's dissertation research ("Poetic Translation as a Phenomenon of Cultural Senses Interpretation") and it contains a number of questions he is going to answer during his further scientific work.V. Tsybulko's article "Culturological Formula of Transformational Translation of Poetry from Point of Dialog of Cultures" meets requirements of the State Commission for Academic Degrees and Titles and can be recommended for publication.

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Роль світла і темряви у формуванні аксіологічного простору молитви

Author(s): Maryna Oleksandrivna Chumachenko / Language(s): Ukrainian Issue: 2/2016

The purpose of the work is cultural understanding of the axiological symbolic polyphony of light and darkness embodiments within the scope of prayer texts of the Christian spiritual tradition. The research methodology is the use of axiological, semiotic, hermeneutic, phenomenological and theological methods. The above methodological tools allow us to identify the role of light and darkness in the process of identity personalization by observing prayer practices; to emphasize the sense-forming and socio-coordinating power of light and darkness of axioconstructs and their impact on the ontological orientation of an individual, and to outline the main intersection and synthesis lines of religion and culture.. The scientific novelty of the work lies in distinguishing anthropological paradigm core in the process of spiritual development of an individual through prayer experience and the impact of axioreproduction of sense bearing and symbolic superstructures of light and darkness on it. The analysis of religious texts through the example of a prayer allows us to identify the role of light and darkness symbolism in development of Christian culture regulatory mechanism. Conclusions. Light and darkness in terms of numinous dimension of prayer texts serve as translators of cultural codes in the mechanism of sacred work of the Christian doctrine. In the acts of transcending they are axioregulators and axiocorrelators, having a direct impact on the process of individual personalization as one of the cultural universals. Symbolic, axiological and mythopoetic potency of light and darkness provide ethical coloring to prayer practices and therefore, to the metaphysics of transcending in general.

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Репрезентація міфологеми світла й темряви крізь призму солярного символізму християнської традиції

Author(s): Maryna Oleksandrivna Chumachenko / Language(s): Ukrainian Issue: 1/2016

The purpose of the work. The research is related to cultural understanding of variability of light and darkness mythologema modification in the light of solar symbolism of the Christian spiritual tradition. Research methodology is to use axiological (to identify the value component of light and darkness and the semantic range of their transformations), semiotic (to characterize light and darkness as carriers and broadcasters of cultural codes) methods and hermeneutical analysis (to interpret space of myth as a special cultural practice). The scientific novelty of the work consists in the study and analysis of axiosphere of hagiographical literature of the Orthodoxy and determination of its culture forming mechanisms. This study allows examining light and darkness in the context of the value system of the myth which should be considered as a separate type of cultural memory. Conclusions. Understanding the mythologema of light and darkness in the profile of solar symbolism enables separation of formative arteries of numinous continuum of the Christendom. Engaging cultural tools allows to distinguish light and darkness as mythopoetic constructs in shaping the dogmatic foundations of the Christian culture. In the light of hagiographic narrative they serve as evaluating metaphors the axiological potentiality of which form the ethical and humanistic orbit of hagiographical literature.

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Теоретичні основи дослідження коду в культурі і "подвійного кодування" у мистецтві

Author(s): Olena Aphonina / Language(s): Ukrainian Issue: 2/2015

The article considers the features of the code in the culture and the "double coding" in art. Based on analysis of the codes of culture and "double coding" in the art in the context of semiotics, structuralism, post-structuralism and cultural hermeneutics defined research methodology. It is an attempt to systematize the individual characteristics of "double coding" in art. Particular attention is paid to "the code in the culture", which is seen as a sign or a system of signs with a double nature. The ratio of the sign and the code in the context of semiotics and structuralism is developed by the founder of pragmatism, Charles Sanders Peirce, the American philosopher, logician, semiotician, mathematician and scientist, classifying marks for a three stage system (sign-icons, mark index, sign, symbol) and the basic properties of signs – informative. The code itself is characterized by a double relation to the object that it represents. Communication marks the object is a prerequisite for the existence of the mark. Since the mark means that an object is the act of determining the essence of their relationship. For Peirce the "object" is the "sign of the object," this is the ambivalent attitude to the sign at all. The issue of "double coding" appears in the analysis of issues of postmodern art and related to the specific works of art that appear in this period of Transavantgarde and postmodernism. Although the origins of the study of the phenomenon of culture and art can be found at the beginning of semiotics and aesthetics as a general linguistics. The concept of "double coding" for circulation in the culture enters the American architect and critic Charles Jencks. In the article "The rise of postmodernism architecture" (1975), he writes that "double coding" is a simultaneous appeal as to the masses, and professionals ". In 1996, the critic formulated the thirteen principles of postmodern architecture, but we focus on the common points for different kinds of art that reflect the essence of "double coding". So, first of all, postmodernism and "double coding" serve as a characteristic of a particular way of perception of the world, a certain mentality, attitude and formation evaluation. Experience in postmodernist texts emerged from the cultural codes, which include artistic styles, traditions and formulas, rhythmic patterns, musical intonations. This eclectic mix of artistic creativity in the French theorist Jean Lipovetsky is defined as the main feature of postmodernism and the "double coding" in relation to the past and present, tradition and innovation, modernity and postmodernity. The cultural code and the problem of "double coding" are interpretive model of culture Frederic Jameson, in which the story in general, and the text in the story are kinds of textcentrism as a sequence of characters codes. In developing this concept F. Jamison examines the various texts of culture: architecture, beautiful, cinematic. Code-story activates and updates the text in the system of art culture, moreover, it is also the key to the interpretation and decoding. In the interpretation of F. Jameson, the attitude to the past takes on the value of parody, which he calls "pastiche" (the word invented Adorno) which includes imitation (mimicry) of another style. Pastiche, as a parody, maintains the distance to the artistic technique or style that you want. In contrast to the parody, according to F. Jameson, pastiche is a neutral practice of mimicry, without the satirical impulse and laughter. American researcher believes that the non-historical movies can be interpreted as a pastiche. Another mechanism of establishing the foundations of a "double coding" is "intertextuality" as a strategy in relation to the past cultural heritage and cultural codes. It creates conditions for the existence in the postmodern art of the phenomenon of "double coding" that support the concept "polyphonic novel" Bakhtin, mosaics of quotations and intertextuality Yu. Kristeva, the synthesis of cultural codes R. Barth. Receptions of intertextuality illuminate a new attitude to the problem of tradition and innovation, showing her ambivalence and ambiguity hidden meanings. In intertextuality the poetic and artistic languages undergo a double reading. As a result, semiotic, structuralist, and the method of analysis poststructuralist cultural scientific hermeneutics can identify the main approaches to the study of the "code" of culture and "double coding" in the art: 1. From the standpoint of semiotics "code in culture" is seen as a sign or a system of signs with a bright example of the language. Furthermore, the code-sign can be a model for consideration of varieties of sign systems – mythology, the Bible, graphic symbols, musical scores, choreography, visual art, signs, fashion and etc. 2. Poststructuralist and structuralist analysis allows to reveal the concept of "cultural code" through the dual nature of structural relations (oppositions), the opposition, the sign (language) expression meaning.

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Звукообраз у фокусі сонологічного методу дослідження музичної культури

Author(s): Natalia Riabukha / Language(s): Ukrainian Issue: 2/2015

The article develops the methodology of the sound-image research in the context of the sonological approach which integrates the interdisciplinary links between the musical studies and cultural studies. Integrated system methodology of musicology is the reflection of the global process of universalization methodological what is happening in contemporary humanities. Factors that influenced the universalism of scientific knowledge and thinking culturological artists who systematically substantiated logic of global cultural integration. Since 60-th of XX century vectors to study the problems of globalization, civilization changes of society and the evolution of a single culture selected in the independent schools and currents. Formed a theory of the world, local and global civilizations. This process can be called the stage of historical and cultural consciousness, accompanied by an appeal to ontological first principles of human existence, the search for universals (universal values), which correspond to the transformation process of forming a new categorical model of the world. Versatile and deep understanding of globalization as a systemic model, which is determined by various institutional structures taking into account socio-economic, geopolitical, cultural processes happened at the same time with the expansion of methodological approaches of art history, which in the twentieth century does not lose its connection with philosophy, sociology and cultural studies. Evidence of this theory serve fonosfery M. Tarakanov, covering the entire sound world and becomes an extension of the concept of the noosphere V. Vernadsky theory melosfery I. Zemtsovskoho and I. Matsiyevskoho kontonatsiyi, based on the laws of the theory of intonation B. Asaf'yeva. At the beginning of cognitive understanding of cultural and artistic processes led to the renewal survey methodology, based on "synergetic paradigm". The development of a universal methodology continued global nature scientists of Moscow cultural schools (J. Mikhailov, Y. Rozhdestvenskiy T. Cherednychenko, E. Vasil'chenko, M. Karatygin). J. Mikhailov has come to create a new scientific direction – "sonology of culture", based on methodological principle is building a sound picture of the world system, review of music culture of the Earth as a single "sounding body". The object of study of this direction is the music which is treated as a unique cultural phenomenon that is associated with a variety pra- and paramusical phenomena such as sound, sound, music, musical instruments, system of musical language and sound musical texts and more. Sound regarded as equal in relation to self-contained music culture phenomenon that reflects the macrocosm civilization specificity and existence. J. Mikhailov tried to create a musical-cultural matrix study sound/music as a model of the world, which reflects the "sound musical consciousness" era. It takes into account not only the expression possibilities of musical sound, but its the modeling of the world, symbolic and semantic possibilities in culture-space. It is proved that expands the methodological approach sonologicall intention dialogue between contemporary theoretical comprehension instrumentalism sound images and sound as a way of representing the picture of the world. The identified basic principles sonologicall concept of culture, revealing the underlying fundamentals of being and consciousness of musical sound era. The guiding principle of this methodology is to develop a universal view of the musical culture of the world as a single global system of "sounding space" in which all the elements are in a single pattern. Complex application of systematic, historical and typological and regional and civilization approaches in the study of music and cultural space allowed to single out entire "sound model" as a regional civilizations and world music of a certain age, which serves as a sound symbols. In-depth comprehension of the phenomenon of sound images through open communication with ontological categories of sound and sound understanding of the essence of musical practice rights. From the standpoint sonologicall approach the category of "sound image" should be seen as a systemic phenomenon, characterized by ontological, cultural, historic, axiological, mental-psychological, historical, stylistic, semantic, semiotic, expressive and psychological, artistic and communicative and instrumental performing characteristics. Sound images and information is artistically code that translates the image of man and historical time (the image of the world) because of the nature and type sound feeling of musical expression in a particular of acoustics space. A promising for further research in this direction is the study of sound image of musical culture of the twentieth century as a manifestation of the transformation sound-imagery thinking of contemporary artists.

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