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The inquiry delivered in Fryderyk Kwiatkowski’s chapter of possible affinities between ancient Gnosticism, perceived as an interpretative and heuristic category, and utopian/ dystopian texts has not been performed in comparative studies. The aim of this article is therefore to fill this void to demonstrate that gnostic thought is replete with notions that may have served as the verifiable pre-modern source of the constructive characteristics of utopias and dystopias. Alex Proyas, the author, examines "Dark City" (1998) as his primary case study for his investigative research on gnostic thought characteristics in utopias and dystopias. Other sources of his substantive research include twenty-first century American film. It is worthy to note that Proyas classifies all of his research sources as “gnostic dystopias”. Proya’s notion of “gnostic dystopias” refers to texts embedded with structural and narrative traits of classical examples of dystopias. Novels such as the likes of "Brave New World" by Aldous Huxley or "Nineteen Eighty- Four" by George Orwell can be construed as being literarily consistent with gnostic ideals.
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Redovi koji slede odgovaraju na jedan zahtev, došao iz Sjedinjenih Država, za nekolikim razmišljanjima o »ratu i tehnici« (za knjigu koju ureduje Tom Konli, Univerzitet u Viskonsinu - Medison). Baš u sred rata (biće bolje ako pribeležim: počinjem da pišem 26. februara 1991, kopneni napad je počeo, njegov ishod ostaje neizvestan) poduhvatiti se ove vrste razmišljanja moglo bi biti neumesno, odnosno nepristojno. Ono što je danas važno, jesu neposredni ulozi, mrtvi, svakovrsne patnje, veliko žaljenje koje prati sve ratove (želim da nešto od toga ostane prikačeno, prilepljeno za ove redove). Ono što je važno sa druge strane, jesu politička odlučnost, odobravanja ili kritike, motivi i razlozi koji još uvek mogu podstaći, ako je to moguće, odgovornost svakoga pojedinačno.
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Although the composite structure of literature in Bosnia and Herzegovina had developed under rather specific social, cultural and historical circumstances, only, and on rare occasions in the past, some authors from these parts wrtote their works in exile (Habiba Rizvanbegović-Stočević, Arif-beg Rizvanbegović), but the separation from a homeland was the topic that some of its prominent writers from all its constituent segments came back to from time to time (Šantić, Andrić, Šop, La Bohoreta, etc.). It was only during the horrible war events towards the end of 20th century, which had forced not only hundreds of thousands of people to leave their native soil, but also inspired diverse forms of literary activities to emerge in exile. Their fundamental defining element was the attempt of securing and preserving ethnic, cultural and any other form of identity in the new surroundings. The paper tries to find some answers to the basic question posed in relation to a determination of literature in/and from Bosnia and Herzegovina, more specifically in view of its Bosniak component, which has been expresed in the published collections of poetry and short stories, rarely in plays, and in the majority of cases, in novel forms – from Norway, Denmark and USA, as well as some other parts of contemporary world. It points out to the situation in the immediate neighbourhood, nowadays largely referred to as the ‘region’, where some authors have continued to write their works, although they remained deeply connected to the language, culture, custioms and identity of the ethnic background they had come from, despite the fact that, in the meantime, they became citizens of the countries of admission. They all have continued to add a characteristic exile expression to the literary output in these new homelands. A rather specific issue deals with the concurrent belonging to literatures those Bosniak authors contributed to with their works, irrespective if their books had been published originally in the languages of these places, or in their mother Bosnian tongue. The works of Bekim Sejranović, Alen Mešković and Ismet Prcić have been analysed in the paper, together with some other names, as the possible examples of either proving or disapproving the initial hypothesis on the identity duality in the Bosniak or any other literature(s) for that matter.
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Feminizam prvog vala (vidi rad I.1 Istorija borbe za prava žena i rodnu ravnopravnost autorice Milene Karapetrović) počivao je na uvjerenju da će se položaj žena u društvu bitno promijeniti onda kada žene dobiju određeni set prava (prije svega, pravo glasa, pravo na jednako obrazovanje i pravo na slobodno raspolaganje imovinom). Na teorijskoj ravni, preuzima se prosvjetiteljski ideal jednakopravnosti i slobode, uviđa se da spolno neutralni racionalni pojedinac na pravno-političkoj ravni podrazumijeva muškarca, te se diskurs proširuje na naglašavanje supstancijalne istosti žena i muškaraca kao ljudskih bića. Međutim, nakon što su se žene izborile za određena prava, očekivana važna društvena promjena se nije desila. Tokom drugog vala, lista zahtjeva je proširena, a feminizam je postao označitelj skupa teorija. Unatoč raznovrsnosti teorijskih diskursa, mogu se izdvojiti dva zajednička i međusobno povezana uvida teorija drugog vala, koji će odrediti kako sadržaj, tako i dalju evoluciju i današnju poziciju feminističkih teorija i pokreta.
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Pisanje, a i istraživanje o ženskom pokretu predstavlja značajan izazov i podstrek s obzirom na dominantan „razmrvljen“ pristup koji je najčešće okrenut određenim aspektima položaja žena i njihove podređenosti. Društveni pokreti imaju, kako ističe poznati teoretičar i istraživač ovog fenomena Čarls Tili (Charles Tilly), tzv. WUNC obeležja (worthiness, unity, number i commitment) te iz tog razloga predstavljaju značajnu i kolektivnu pokretačku snagu usmerenu ka društvenim promenama (Tilly, 2004, str. 3–4).
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The study is an analysis of the metaphor of an existential crisis in the context of migration, which in recent months’ profiles in the position of the central themes of the current political and media discourse at European level and in the Slovak and Russian language environments. The author focuses on the phenomena of constructing and validating their own ethnic identity, "his and our", in contrast to the category of "foreign" clearly negative connote through new social and political experience - migration of population. Negativism as a distinctive feature of understanding of the migrant population is presented through such nominations that evoke pressure (obligatory quota, psychology of the population), pressure (migrants as army, migrants as insects, migrants like animals), threat (physical - hunt the people, violence and aggression), differences of opinion and differences (moral code, religiosity, label) etc.
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Letters of A. Platonov could be regarded not only as a personal document or a biographical source to comment works of fiction. While integrated they make up a comprehensive inherently valued text with the main focus on the correspondence with the bride and later his wife Maria Kashintseva. The author’s intention to see in his feeling of love not only his personal psychological state but also revealed vibrations of the Universe, the wish to make his private life a common property and to represent it as a cultural pattern remind us of the much the same experience of N. G. Chernyshevsky and A. Blok. All of them regarded themselves as a “new individual” whose feelings were supposed to bring revelation to the world. Thus, they preserved their personal experience in different types of texts (both personal and literary texts). A. Platonov inherits his predecessors’ creative life strategy in a new historical environment; therefore he transforms established cultural patterns. His human nature combines rational features of N. G. Chernyshevsky and metaphysical background of A. Blok. In his letters to the bride A. Platonov uses the cultural code of A. Blok, while in the correspondence with his wife he applies to the cultural code introduced by N. G. Chernyshevsky. In his love experience A. Platonov combined two lines of Russian public opinion: social Utopia and mysticism. His destiny is a tool to measure the level of the humanistic self-sufficiency of the public opinions mentioned above.
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Reflecting on the contemporary society from a Marxist-feminist angle with a focus on the question of women’s oppression, one of the key questions that must be tackled is the structure/nature of the family and marriage. Because of the very significant, if not pivotal, role of the family in capitalism, contemporary conservative currents insist on family more than anything as a nuclear unit of society, where monogamy (of course, only for women) and heteronormativity play major roles. In addition, traditional marriage is the only desirable form of marriage. The position of women in society can be seen from their position in the family, that is, the position of married women. To illustrate this, in this paper we will try, mostly by using Engels’ findings, to explain when and why monogamy and marriage occur and how the family developed. After that we will try to show, based on the work by some socialists and anarchists, and further on Engels, the social basis of the subordination of women in marriage and the family. Finally, through authors like Barret, point out that family is not essentially and naturally given, it is not always the same, on the contrary – it depends on specific social relations. From such historicalmaterialist point of view, marriage and family are revealed as social rather than natural units and as bourgeois ideals.
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Historically, the manifestations of Bulgarian dreams are analyzed. Consider the extent to which endogenous and exogenous factors and conditions allowed dreams to come true. The Bulgarian dream for honest labor, creativity and life in their homeland was established back in time – more than 1300 years ago. During all the distinct periods (from internal and external conditions and factors), this dream has undergone substantial alternations, however, not in its roots. My generation has experienced two signifi cant changes to our dream. The fi rst distinct period began in the distant 1945 when the dream was to ensure the livelihood, health and education of all Bulgarian citizens through the system of socio-economic planning in Bulgaria and in the CMEA. Society and the economy were systems, whether, businesses and people – inseparable elements of these systems. The second distinct period began in 1990 when the creation of the „Common European Home“ began on the basis of the „decomposition of the planned economy“ and the affi rmation of freedom of personality and human rights. During this second period, the European countries, Bulgaria, and the individual economic agents were placed in a competitive environment – „whatever you do, you do it for yourself.“ Society and the economy have become clusters in which the horizontal ties (seemingly) were dominant. Both, the first and the second, periods possessed their merits and defi ciencies, which suggests that potentially the Bulgarian dream has to redefi ne its format, as well as, its content.
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Yapay zekâ teknolojilerinin sağlıktan eğitime, bankacılıktan sigortaya kadar çeşitli sektörlerde uygulanması, dünyayı deneyimleme şeklimizi değiştirdi. Dünya ekonomisinin kapitalizm sonrası eğilimleri, hükümetleri ve şirketleri yapay zekâ sektörüne yatırım yapmak için çekmeye devam ederken meselenin etik boyutu da gündemi işgal ediyor. Yapay zekânın muazzam potansiyeli, bilim insanlarını ve benzer şekilde filozofları konuya çeşitli açılardan bakmaya davet ediyor. Bir yandan, yapay zekâ ile ilgili felsefi tartışma, insan bilinci ve rasyonalite hakkındaki eski sorulara yeni cevaplar sunmanın yanı sıra yeni soruları da ortaya çıkarmaktadır (Copeland 1993; Dennett 1997). Öte yandan, transhümanizm ve tekillik ile ilişkili görüşler (Kurzweil 2015; Chalmers 2016) eleştirilere ve kıyamet senaryolarına yol açmaktadır (Bostrom 2014; Berardi 2017). Sunulan yaklaşımlar Aydınlan-ma (Horkheimer ve Adorno 2002) teknoloji (Heidegger 1997), teknoloji toplumu (Ellul) veya insan rasyonalitesinin tek boyutluluğu (Marcuse 1996) hakkındaki eleştirileri hatırlatmaktadır.
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The first chapter of the book has multiple goals. It introduces the topics and the chosen title Geography of Barriers and discusses why it is important to study it. It shows how the above-mentioned accessibility of space, services and information depends on various types of barriers. Their influence on policies of accessibility in public space frames the whole book. Thinking about barriers is not limited to the dimension of streets or squares, but considers the broader meaning of barriers: in public buildings, institutions, services, websites, information systems, applications, etc. A barrier does not have to be material, it can be of social, communication, or technological nature. Our book distinguishes among three types of barriers. The first type is represented by those annoying material high curbs, missing guide, unlabeled earthwork, etc.—i.e., the barriers of our everyday life. When talking about examples of removing the first type of barriers, we already consider the second type—so-called political barriers one encounters in the introduction of policies of accessibility. The last type of barriers is devoted only peripheral attention, being represented by so-called post-socialist barriers, i.e., barriers stemming from the meaning of disability in a post-socialist society.
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The chapter talks about the development of disability studies and its key points such as the intersection of activism and academia, the social model of disability, or interconnection of various disciplines. The ways of thinking about ability, disability, normal and abnormal bodies and people, are highly formed by the society—by education, media, expert and lay discourses ranging from medicine to social policy—and influence how cities, streets and houses are designed. Therefore, the aim of disability studies is to change the discourses and modes of behavior so that they are more inclusive. The chapter discusses beginnings of this field at the interconnections of activism and academia, and its difficult position in the Czech Republic, where it is not an established major at any university. Here, especially the public discourse revolves around the medical model of disability that sees the core of the problem in one’s impairment, instead of focusing on disabling processes leading to discrimination, which the social model of disability, pivotal for disability studies, does. However, the chapter also discusses various critiques of the social model.
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Очищение христианства от исторической скорлупы ведет к его уничтожению, как в протестантизме. Не в целом, а все-таки есть определенный рисунок христианского миропонимания. Зло – в отсутствии церковного миропонимания.
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