Wojna kinematografów
Pola Negri, who was involved with the UFA production company in Berlin at that time, participated in the fundraising for the plebiscite.
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Pola Negri, who was involved with the UFA production company in Berlin at that time, participated in the fundraising for the plebiscite.
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In this work, the debate between Yuri Balashov and Hud Hudson is reviewed in terms of the views put forward by Tim Maudlin. It seems that Maudlin’s view can shed light on the debate and may ensure new discussions and perspectives. Hudson, posing an interesting thought experiment, says that superluminal motion is possible whereas Balashov argues to the contrary. If we take into account what Tim Maudlin suggests in the first chapter of his book The Metaphysics within Physics, namely, that “laws of nature ought to be accepted as ontologically primitive,” we can interpret Balashov-Hudson debate from a new perspective. It can be said that Balashov would be taking a step forward if we were to take into account Maudlin perspective.
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The article attempts to uncover the reasons for the deep crisis of modern education, which is rooted in the underestimation of the principle of humanism. It is based on the thesis that the University is not only an organization for the achievement of pragmatic goals but above all a place for the preparation of both good professionals and cultural and moral persons, To apply and understand the spirit of humanism. It examines the role of the concept of human potential in the education system, which is a key factor in the formation of the personality.
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Quality is a pervasive notion that can be found in a wide variety of societal domains. Within the cultural domain its intrinsic articulation with aesthetics, beauty, civilisation and culture as such has produced a Gordian knot that is virtually impossible to untie. But at the same time the quality concept, however complex and multi-layered it might be, unavoidably incorporates and invigorates processes of distinction, hierarchisation and judgement. Without stepping into the trap of the nihilist forms of cultural relativism, this text wants to investigate the possibilities of opening-up the quality concept to more political-democratic discourses, which show, on the one hand, its potential for an articulation of quality within a democratic framework, but which also allow for the deconstruction of the quality concept’s rigidity. The starting point of this investigation is an overview of more traditional perspectives of, or discourses on, quality, which articulate quality as aesthetic/artistic, professional or technological. Also a number of (slightly) less conventional discourses on quality, which have evolved out of the discussions on (mainly) aesthetic and professional quality are discussed here. They have been termed audience-based and social quality. In the second part of this text, especially the notion of social quality is used as a starting point to expand into the realm of political-democratic. Here, the concept of democratic quality is elaborated, which values a set of specific attributes of media practices, processes and outputs, by revisiting an earlier developed typology on democratic and journalistic practices (Carpentier, 2007). The third part of this text uses a small group of interviews with community media producers in Austria and Switzerland to argue that through the participatory cultures of these radio stations, another quality concept can be observed and theoretised. The producers do deploy a democratic quality discourse and a re-articulated (de-professionalised) professional quality discourse, but they also use a discourse on quality which can be termed negotiated quality, as it is not longer defined as fixed and given, but seen as part of the negotiation(s) between different actors at the radio stations, including staff members, board members, programme makers and members of the audience. These radio producers show that the universalised quality concept can be deconstructed without destroying it, opening up the way for rethinking the quality concept.
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Ovaj esej pokušava opisati glavne crte kritičke teorije, određene kao misao egzila, ili ono što se pogrešno naziva ≫frankfurtska škola≪. Načete su glavne teme: jedinstvo ili mnoštvenost kritičke teorije, odnos prema marksizmu, oslobađajuća zadaća filozofije, mjesto političkog pitanja u kritičkoj teoriji. Ne bi se mogle razlikovati dvije kritičke teorije, kako su to pokušavali Horkheiemer i Marcuse, već prije tri oblika, osvjetljavajući ≫posrednu≪ kritičku teoriju između 1939. i 1947. koja je bila podudarna radikalizaciji teorije i ponovnom otkrivanju politike. Kakav bi, dakle, bio odnos između te treće kritičke teorije i Adornove misli? To vodi drugom jednom pitanju: zar složeni odnos između Adornoa i W. Benjamina ne bi sačinjavao skrivenu dimenziju kritičke teorije?
More...Pojam svijeta života u teoriji komunikativnog djelovanja
Čini se da je Jürgen Habermas postavio temelje za jednu teoriju komunikativnog djelovanja, koja polazi od postavke o genetičkom i normativnom primatu komunikativne racionalnosti** naspram drugih tipova racionalnosti. No, ona nije meta -teorija, već »početak društvene teorije«, koja se trudi da legitimira i argumentativno opravda svoja vlastita kritička mjerila. Time ona doprinosi postavljanju i razrješavanju pitanja svijeta života
More...Postmoderno shvaćanje bolesti kao biokulturne pojave
The intention of this paper is to highlight and reflect on the development of a tradition that considers the importance of cultural influences on health and illness. Delicate balance between illness and culture is what constitutes the elusive truth of illness and post-modern understanding of the illness as biocultural phenomenon in biocultural model. Using authors such as Michel Foucault, Hans-Georg Gadamer, Ivan Illich, David B. Morris and others helps to bring out the intricate, complex and subtle link between illness and culture. Scientifically based biomedical model, outdated in its Cartesian-mehanicistic conceptual scheme but growing in popularity at enormous speed, considers illness as an object and body as a mechanical machine. Although it did bring prosperity and eradicated many diseases, it offers us an alternative path to a new and still uncertain understanding of illness as transformable process, resulting as the intertwining of culture and biology. By putting an emphasis on this narrative, we will critically overview the existing dominant biomedical model of illness and we will consider the possibility of introducing a new biocultural model of illness expanding the existing biomedical model. The expected contribution of this work will go towards the possibilities of theoretical and practical foundation and a search for the possibility of the different pluriperspective and multidimensional approach to illness and health.
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I assert that methodological nationalism (national paradigm) is one of the main reasons of methodological inertia of the current historiography especially in the area of the post-communist European countries. In the current article I argue that comparative history could be a bridge between con- ventional (mainstream) historiography and approaches of so-called macrohistory. In this context typology should be treated as one of possible methods of comparative history. The most traditional approach of medievalists to articulate classi cation of pre-modern European societies is consider whether particular pre-modern society is feudal or not. However I argue that this approach is quite complicated because of ambiguity and polysemy of the term. There are at least several Marxist and non-Marxist alternatives like the tributary mode of production, patrimonialism versus feudalism di- chotomy or the so-called type/model of early Central European state. The application of the concept of the African mode of production in the case of typology of some European pre-modern peripheral societies despite of its paradoxically looking etimology also is plausible.
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This article examines four concepts of shame in European philosophy, namely the classical theories proposed by Plato and Aristoteles as well as two modern concepts of affect as described in phenomenology (Max Scheler) and semiotics (Yuri Lotman). These four thinkers highlight different aspects of the phenomenon in question, namely the metaphysical (Plato), the social (Aristoteles), the anthropological (Scheler) and the culture-forming (Lotman). By identifying these different aspects, the four thinkers relate shame to to different values, which in turn determines how shame is evaluated and what roles it plays.
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The aim of this article is to assess theoretical justification and practical possibilities of the project of civic nation-building. The study tries to substantiate the claim that civic nation is a form of political self-organisation that is unable to ensure stability of a political entity. Based on ethnosymbolist approach to nationalism studies, concepts of ethnic, civic and political nation are differentiated and their relationship with the concept of civic society defined. The emergence of theoretical distinction of so-called civic and ethnic nations is explained through different historic ways of state consolidation and political nation-building. Theoretical and practical challenges of the civic nation project for a democratically governed political body and it's stability are considered. Given that civic nationalism not only recognizes all the citizens as members of the political nation, but also assimilates them into the ethnocultural nation, it is concluded that civic nation as a citizens’ loyalty base rooted only in citizenship is doomed to political instability, something confirmed by the infamous experiment of multiculturalism, de facto based on the concept of civic nation-building.
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The paper attempts to answer the following questions: What changes have occurred in the student’s world-view from consumerism ideology? What is the impact of these changes to the interaction between religion teacher and students? The paper introduces the main challenges of consumerism ideology to the pedagogical work of religion teacher; presents the contradictions between Christian existential attitudes and the value prominence to the material of consumerism ideology; and characterizes the main features of consumerism ideology that deform the interaction between religion teacher and students. The main conclusions of this research and problematic questions for future research are given at the end of this paper.
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The article examines the preconditions, which caused the emergence, distribution and ultimately the disappearance of black peoples in the region of the Plata River (contemporary Argentina and Uruguay). It reveals the influence of black peoples for the formation of Argentinian culture in general and tango in particular. Afro-Argentinians have made significant influence to the country’s economic, political and in particular cultural development and contributed to the appearance of new forms of music. In XIX c. Afro-Argentiniasn strongly contributed toward development of culture of Buenos Aires, but their influence for the formation of tango was not essential. Many of researchers of tango roots mistakenly believe that tango music and dance had developed mainly from Afro-Argentinian dance and music. They forget that during the formation of tango, few black people remained. They had already lost their ethnical identity and considered themselves simply as an porteño. One of the sources of the myth of black roots for tango was the so- called black theater, famous during second part of XIX c. The theater intended to unveil the tragic destiny and life troubles facing slaves and their offspring. It has little to do with the authentic culture of blacks or tango.
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This article presents theoretical concepts of gender performativity, camp sensibility and their connection with transgenderism discourse while discussing transgenderism of drag queens. A theory of gender performativity by J. Butler is presented and in the context of this theory an aspect of gender as a practice of quotation and constant performance is emphasized. On the basis of this perception, this article stresses that there is no authentic and universally correct form of sexuality, since all subjects see sexuality as a social, historic or a cultural construct. The concept of gender performativity also turns out to be a form, which supports hegemony of naturalisation. Normalisation treats some individuals (heterosexuals, conventional men and women) as legitimate and others (transgender people, non-heterosexuals) – as improper. Continuously repeated performances maintain a traditional binarism of masculinity and femininity, stereotypes and standards which indicate characteristics of these categories. Nevertheless, the perception of constructed gender reveals an element of subversion, since it emphasizes the fact that idealized identities are created which means their status can be modified and that it is not a predetermined element but a construct. Appropriation of traditional norms and breakdown of gender binarism, which is encouraged by transgender subjects also demonstrate gender multiplicity, transgression and fragmentariness. Furthermore, emphasis should be placed on the fact that camp sensibility, which is also characterized by decorative, stylized, theatrical and elaborate camp aesthetics full of elements of parody, can be perceived as a merely aesthetic unit or become a subversive practise as well.
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The phenomenon of death is fundamental both in the cultural development of mankind (nation) and in a person’s life because it is a part of human existence. Death is related to a person’s physical and spiritual life and one’s efforts to keep them. That is the reason people are haunted by different kinds of fear: total vanishing, perversion of spiritual nature, pain of loss, moral suffering, and vacuity – that bring negative experience and thus force them to look for ways to overcome or escape it. Death has caused diverse experiences expressed through the symbols of spiritual culture of every nation. The analysis of fairy-tale stories reveals that symbols can be explained as external and internal factors associated to vanishing-deathnon-existence. The interpretation of symbols reveals the ways nations try to overcome such experience. The article is of value, not only from the historical-cultural and philosophical point of view, but also from existential-axiological one for those seeking the unity with the inner self and those trying to establish and preserve a notional relationship to the Lithuanian cultural tradition. The analysis of the article utilizes the basic attitudes of hermeneutical philosophy and psychoanalysis.
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In my paper I consider the relation between Sociological Record by Polish photographer Zofia Rydet and the tradition of visual atlases founded by Aby Warburg. The crucial notion of Rydet’s project is the multiplicity of snapshots taken by her. These are treated in their cor-relation as parts of a whole, though their meanings may seem vague. Thanks to that, the viewer’s imagination and creative reading are set free, thus making the political potential of the project visible.
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The main characteristic of postmodern capitalism is a thorough commoditization and resourcification of culture and culture production. Images also are produced and consumed. They entrench visual commodity relations. These relations ground registers of exploration and interpretation. Rapid development of information and telecommunication technologies turns everybody into a producer and consumer of various images. This transformation provides the means for storing that production and thus enforcing the attitude of seeing the human world as the storage of inexhaustible visual resources. The flood of images in media industries is stimulated by the capacity of images to induce human susceptibility directly, evading the rational intellect. This capasity is used in public policy by public relation firms which produce political images. Thus inevitably public policy is conducted according principles of marketization and advertising. The article deals with three main questions, namely, a) how postmodern production of images impact on individual identity construction, b) what basic attitude grounds the sphere of media industries and advertisement, c) how produced images determine relations in the sphere of political communication and public policy.
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The article provides an analysis of certain aspects of the principle of the separation of church and state. The principle of the separation of church and state is, first of all, a philosophical-political theory whose discourse substantiates the need for such separation and formulates concrete models for the implementation of this principle. The essential, conceptual, statement of the principle of the separation of church and state implies the necessity for the disconnection of the discharging of state functions from churches or religious organisations. The theory of the origin of the separation of church and state should be related to the historical development of human rights and freedoms. When in the philosophical doctrine, legal norms, and in the actual social relations, an individual human being became equal in qualities to another human being, the preconditions for the formation of the principle of the separation of church and state appeared. The recognition that the individual himself can freely choose and confess his world outlook and that no majority has any right to impose on him a different world outlook, was the turning point in history. Then the need for the consolidation of freedom of religion came into being. The argument that it is freedom of religion that is the ontological element in the structure of the theory of the separation of church and state is a reasonable one.
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Summa Contra Gentiles. Book III. Providence. Chapters 84–85
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The article considers Pierre Bourdieu’s principles of sociological analysis, his sociology of art, and its relations with earlier traditions of art sociology. It starts by discussing Bourdieu’s major works and paying peculiar attention to his concepts of socialization, social space, art, habitus, cultural field, artistic field, field of literature, nomos, cultural capital, symbolic capital, and taste. The article also considers Bourdieu’s sociology of meditation, the expertize of art consumers, the formation of personal symbolic capital, and the power games on the fields of art and literature. The author claims that the originality of Bourdieu’s sociology of art consists in its concentration on the social environment of an artist rather than on his personality and work. Such an approach is new in comparison with the earlier tradition of art sociology which orients itself to scientific methodology and rests on ideas of art history and the philosophy of art history. In other words, the tradition underlines the word “art” in the title of the discipline Art sociology whereas Bourdieu amplifies the importance of what encompasses the meaning of the second word – “sociology”. This shift signifies radical changes in the history of art sociology and methodology.
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The article deals with relationship between media, religion and philosophy. The rise of new media and changes in the relationship between all (old and new) members of media family initiates exactly the philosophical questions that usually arise during tectonic breaks of social and individual life. The author raises the question whether the Church, hardly using amphitheatric mass-communication, is so innocent to be totalitarian or, conversely, it is too authoritative to change the means of communication. Communication is an affair of existence, i.e. of being towards death. Communication is desperately attempting to leave a trace in the codified battlefield of culture while we are struggling with anonymous codes. The new code breaks the old one by transferring an existential region to the centre of thought. Jesus Christ could be communicated as God only by recognizing his suffering which is possible only by being a human. Therefore, the Passion is a guarantee of communication both between the participants of the Christian community and between the limited human being and the unlimited God. By appealing to the borders of human body, the Passion refers to a sphere beyond the existential region. By the mediation of the senses, a church includes us in a venture of existence when our finite time has been disproportionately elongated in both directions. Philosophy is possible only by communication and in communication with other branches of human activity as religion or politics.
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