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In the chapter Against gravity. Paul Karl Feyerabend's strategy and autobiography Artur Hellich presents a profile of the Austrian-American philosopher and describes his academic and writing strategy. The first part of the chapter is devoted to Feyerabend’s ‘anything goes’ principle. Hellich points out the provocative rather than the serious nature of this formula and tries to defend its author against the allegations of irresponsible relativism. Then he proves the imitation of the rationalistic way of argumentation in Against Method was a form of pastiche of a serious scientific discourse. Hellich links Feyerabend’s strategy with the tactic of a ‘jester’ described by Leszek Kołakowski and argue that unfortunately Kołakowski the anti-absolutist did not see Feyerabend as his potential ally. Pastiche and parodistic strategy was also used by Feyerabend in his posthumously published autobiography (Killing Time, 1994). The close analysis of this work leads Hellich to present the Feyerabend's critique of the absolutistic and elitist demands of empiricist philosophy. Hellich argues that the criticism of science based on the neopositivist foundations finds expression in Feyerabend's ironic attitude towards the genre of autobiography. Feyerabend opposes a typical subject of an academic autobiography—a serious and distant scientist—to a character of the picaresque novel. At the same time, the traditional autobiographical scheme is replaced by a narrative of such picaresque. The key thesis of the chapter is that the reverse of the (so-called) Feyerabend’s methodological anarchism, aimed at criticizing and deconstructing the hegemonic demands of science, is the pastiche and parodistic performances and literary tricks, used both in Against Method (a ‘scientific’ thesis) and in the narrative autobiography. At the end of the chapter Hellich points out the ethical and political aspect of Feyerabend’s academic strategy of writing. He proves that Feyerabend became one of the icon of the left-wing revolution at the American universities in the sixties not by a mistake. The provocative performances and ironic strategies of writing were intended to shake the foundations of the monoethnical, monocultural and patriarchal institution of the university. For this reason, Paul Feyerabend’s strategy, close to the early postulates of the New Left movement, should be seen as a way of opposition to exclusionary academic policy and at the same time as a one of the possible ways to counteract its absolutist and elitist demands.
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Теорије модернизације су у основи теорије трансформације националних држава и друштава, па су и радови о трансформацијским процесима заправо најчешће посвећени разним појавним облицима модернизације. Постоји сагласност теоретичара да је модернизација вид друштвене промене који је и трансформациони (по свом утицају) и прогресиван (према својим ефектима). Иако сложен процес широког обима, она не мора нужно захватити сваку институцију, али би требало да, попут ланчане реакције, трансформише једну институционалну сферу на такав начин да ова произведе комплементарне трансформације у суседној сфери. У покушају да што прецизније дефинишу модернизацију аутори углавном посежу за дешифровањем контрастног поља које раздваја традиционално од модерног. [...]
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U uvodnom dijelu predstavljena su teorijska mišljenja o odnosu ekonomije i roda. Preko najznačajnijih teorijskih viđenja ponuđeni su i ključni historijski momenti razvoja ovog kompleksnog odnosa. Analiza radova savremenih društvenih teoretičara i teoretičarki uključuje njihove savremene interpretacije klasičnih pisanja o ovoj temi. O ekonomiji i rodu istraživalo se i pisalo unutar različitih društvenih znanosti, te su nalazi i doprinosi „razasuti“ po brojnim naučnim i stručnim časopisima (Swedberg, 2006). Također, o ovom ključnom pitanju za žene pisali su, bar što se sociologije tiče, pretežno muškarci. To donekle potvrđuje prisutne kritike sociologije kao isključivo „muške sociologije“. No, ovim problemom dubinski se bave feministkinje različitih pravaca (radikalnog, liberalnog, marksističkog, crnog).
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Starting from outlining the context within which the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” is located, the article presents the theoretical and methodological explorations and solutions of the project team in the course of preparation and carrying out of the socioanalytic study of nine cases. The focus of the text is on the presentation of the main aspects retained by the team of researchers in the development, field approbation and editing of a methodological instrument for the socioanalytic study of cases of socially generated suffering and vulnerability – the Project for a Socioanalytic Protocol. These aspects are summarized as follows: 1. Practice of understanding in the socioanalytic conversation; 2. Analytic techniques of microscopic practical-logical analyses of data; 3. Socioanalytic interpretation of the socioanalysis-relevant data on the practical logic of the studied persons; 4. Reflexivity and self-reflexivity of the methodology and of the socioanalyst. Finally, the article presents summaries of the upcoming problems, the achieved results and the drawn conclusions in the theoretical, methodological and research work of the team that make contributions to the development of the larger theoretical project on the socioanalysis of the self-inheritance of agents who have fractalized personal identities.
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The article presents the socioanalytical protocol project as the main methodological instrument for working with empirical cases within the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The first paragraph of the text discusses critically the basic criteria for the reliability of working with it, justifying the need of focusing on socioanalytical data and of retaining and paying attention to the problem of reflexivity in socioanalytical conversation. The second paragraph of the text discusses the critical approaches in socioanalytical research, its demarcation with such areas as psychoanalysis and psychiatry, and identifies possible methods that can be subject to integration depending on the subject of research (and the data). Тhe third paragraph of the text is devoted to explaining the meaning of the elements of the protocol by which the socioanalyst processes the empirical data she has obtained in the study of a case: socioanalytical case history, identification of socioanalytical data, analysis of socioanalytical data (theoretical socioanalysis). The article ends with the tables-applications created as elements of the socioanalytical protocol that are to be filled in by the socioanalyst in the practical use of the protocol.
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The aim of this text is to present the results from the socioanalytical work conducted as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The case study “The ill persons’ suffering” focuses on the life of a woman with breast cancer. The presented empirical fragments will be analyzed thought the analytical and methodological frame set out by the Project of socioanalytical protocol. The first part of the article outlines the context of the study. The following segment will offer some of the characteristic forms of social vulnerability in the respondent’s experience. The focus will be the on the peculiar existential duality in which on one had the illness becomes a habitualized part of everyday life, while on the other it still manages to enter-again and disrupt it anew. The next section will look at the way in which the respondent presents and makes sense of her experience in narrative form. The conclusion will then offer an explication of some of the strategies for self-inheritance and overcoming of the vulnerability.
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The article presents the results of the socioanalytical work conducted on “The Desolated village” – a case study developed as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The central methodological frame relies on the socioanalytical protocol attached as an Appendix to the text. The first part of the paper offers a brief description of the case and its overall context. The second one thematizes the problem of the psychopathologies of everyday life. The focus of this section falls on the practicological data, which, thought the use of non-classical intentional analysis, is extracted from the functioning of the quantifier “no one” found in the respondents’ narratives. Then, using the gathered socioanalytical insights, a detailed outline of the respondents’ experience is offered. The last section deals with the loss and regaining of the biographical illusio. Through the application of a multimodal analysis the strategies for overcoming the vulnerability and self-inheritance are examined.
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This article presents my work on exploring the specific figure of "ordinary" social suffering introduced as a problem by Pierre Bourdieu, but in the context of post-Bourdieu socioanalytical theory, focusing your attention on the case of the "unrealized university graduate" and more specifically on the case of a young woman who lost her biographical illusio, on which I was working in the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and using the methodology, integrated in the project of socioanalytical protocol. In the course of this article I will discuss the results of my research on the fragility of the human being-project and the specific form of suffering that its loss causes. Applying the micro-perspective of socioanalysis to A.'s specific case as an “unrealized university graduate”, I will attempt to address the following important problem: through A.'s existential knowledge of the suffering she experiences as an individual who has to coerce her will to objectivity and continue to exist “in spite of herself”, as well as by observing her unique situation of suffering and vulnerability, I will attempt to differentiate certain" diagnostic criteria "through which little suffering is represented in her story, and to determine whether she applies and what strategies for overcoming her vulnerability and suffering.
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This article is based on the ‘Roma, homelessness, inequality’ research study, which is a part of the “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and the work with the methodology, integrated in the project of socioanalytical protocol. The article focuses on a craftsman from the neighborhood of ‘Stolipinovo’ and his life history as a homeless man in France, where he decides to leave shortly after suffering a work-related accident. The choice of a research case is dictated, on one hand, by the experience of the craftsman as a homeless person and, on the other, by his distinctive position as ‘The Carpenter of Stolipinovo’, which he occupies in the social space of the neighborhood. Secondly, this choice is dictated by the singularity and exclusivity of this experience, because, although homeless, this experience is undoubtedly marked by the presence of a place that he nevertheless inhabits, to which he returns several times, and which is maintained and renovated over time by the locals with whom he shares a common physical space. In this sense, the unprivileged position of the homeless, i.e. the lack of any opportunity to invest in the future, even the ability to plan in the short term, is more like a landmark vector of a biographical trajectory that serves as a starting point and, at the same time this moment of fractured experience, as the data shows, always is thought about relationally, because even in the position of a homeless person, at least according to the constructed narrative, he loses neither his distinctiveness nor his biographical illusio, contrary to what is expected, even though homelessness is thought of as one of the extreme forms of social vulnerability and social inequality. Hence the definition of his experience as a form of ‘elusive social vulnerability".
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Аs starting point of this text served me the hypothesis that social suffering in the so-called socialist man exist which I reached as a conclusion through my work in the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and by the use of the methodology, integrated in the project of socioanalytical protocol . Based on the empirical data gathered during the two-year project, I will try to highlight some of the socioanalytical aspects of the specific vulnerability of the socialist man and to prove that social suffering is a consequence of the habitualisation of the long-lasting state of vulnerability posed by the characteristic socialist governmental measures. The suffering of the people who lived under socialism is a result of the restricted access to certain positions and identities and the inability to invest in them, but also because of their retrospective self-experience as a victim of the political environment and governmental measures. This vulnerability remains symptomatically relevant due to the public's failure to recognize and misunderstand the significance and severity of the experience of the "ordinary" socialist man.
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In this article I analyze the specific suffering and vulnerabilities of refugees as forms of positional suffering – а vulnerability” research project and using the methodology, integrated in the project of socioanalytical protocol.. The article seeks to reverse the focus – not the refugees that “invade us”, but how the condition of becoming a refugee takes over the individual and reduces their identity to a singular characteristic. The term “refugee” in this paper does not refer to a judicial understanding, but covers different groups of people, multiple meanings and it is part of symbolic field within which conflicting discourses and power mechanisms encounter. I will try to emphasize that the vulnerability of the refugees is specific in double sense. On one hand, it is rooted in the anti-immigrant rhetoric and politics in Europe, institutional discriminations, and the repressions (political, economic, or both) that have led to seeking asylum. This vulnerability, on the other hand, arises from the singularity and so-called “endogenous logic” of each case. Following Bourdieu`s idea of “positional suffering, experienced from the inside of the microcosm” I understand the interview, under scrutiny in the article, is “at once unique and general”. I demonstrate how in the biographical narrative a fractured social experience is rationalized, simultaneously accepted and rejected. The narrative generates certain internal tensions, which can be understood (after Bourdieu) as contradictions of self-inheritance.
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In relation to the researched case, namely “The successful self-heritage after the encounter with death of the Other”, in the article I will present some of the main specifics and results in my work in the project “I have no one to turn to!” – socioanalytic dimensions of the vulnerability and using the methodology, integrated in the project of socioanalytical protocol. The main leading thread of my researches appear to be different forms of vulnerability, who could be observed and analysed in agents, suffered a loss of close person. First my work is focused on conducting socioanalytic conversations with agents, who lost their close ones. Abide by the received data socioanalytic identifiers, clear forms of vulnerability, caused by situational suffering stand out. Data of alethic and deontic modality and those that are connected with the everyday psychopathologies, which finds the agents (loneliness, sorrow, desolation, loss of sense and desire to live and others). In the second place my research has an experimental character, directed to examine, collect, cultivate and analyse data from the virtual space (Facebook), who has direct connection to the public denounce of suffering, cause by the lost of loved person. More specifically my work was directed to the profile of a suffering woman, who lost her mother. In the period of two years the woman herself made more than 80 publications, connected to the suffering, that she experiences after the loss of the loved one. That gave me ground to try to put the data in socioanalytic protocol, which has a task to show it, systemize and analyse it.
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In my article I will present the main results of my own work on the case “Homosexual Other”, which is a part of the project “I have no one to turn to!” – socioanalytical dimensions of vulnerability”, financed from NFNI and my work with the methodology, integrated in the project of socioanalytical protocol. As I am going from the problem of social vulnerability and self-heritage in the relations of the homosexual with his family and the closest ones, I will move to the problem of to project the living of free expressed homosexual identity. I will try to prove, that other than speech games between the body and the discourse, showed from the participants in the past conversations common use of indexal and deindexal phrases, different modalities appear, which could turn out to be socioanalytical data. After sharing the social experience with the participants, it seems that they share the lack of someone that can hear, understand and admit the suffering in different moments of their life. Consequently this helped to identify the analyzed as “vulnerable” and to put the problem for the possible self-heritage of the homosexual once again. Through analyzing fragments of the accumulated data in the past socioanalytical conversations, I will try to express the registered identifiers, who indicate to the problem of 1) reproducing the affectations and disorders of mood via “stress events”; 2) their return to the moment of sharing, 3) (in)possibilities of the homosexual to inherit his sexuality.
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I will present the final stage of my study on socioanalytic conversations that I have had with a Bulgarian marginalist writer as a man who turns to creating literature in a situation when he ‘has no one to turn to’. There are the problems of reliability of the obtained data (especially those in the direct autobiographical narrative): firstly as a possible product of the author’s imagination and hence the need for developing methods of literary socioanalysis, secondly because of the effects of personal closeness between the conversers, and thirdly in relation to the endogenous look at the case that is provided by this very closeness. IN the course of socioanalytic conversations and later in the process of analyzing the data from them, the need came up of complementing the initial hypothesis that ‘he writes when he has no one to turn to’, The presentation of his smaller texts before a reading and understanding audience has its doubtless therapeutic role but the work of creating and publishing larger works is more important for overcoming his fractal identity. It came out that this work goes along not only with the underlying presumption ‘he writes when there is someone for who to do it’ (strictly speaking, it is valid also for his smaller texts) but mostly ‘he writes when there is with who to do it’. His successful self-inheritance took place with this last principle, and hence one can make direct conclusions about future therapeutic techniques that go beyond this particular case.
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Çevre ve teknolojideki değişimler, insanlık ve doğa tarihini her dönemde etkilemiştir. Günümüzde ise bu değişimler giderek hızlanmakta ve doğa, insan ve teknolojinin farklı seviyelerde iç içe geçtiği bir kırılma dönemi yaşanmaktadır. Teknobilimsel kültürlerin çoğalması, küresel ekonomik zorluklar, çevresel tahribatın ve doğal felaketlerin artması, dijitalleşmenin yayılması, insan ve insan olmayan varlıklar arasındaki geleneksel sınırların teknolojik, biyolojik ve çevresel düzeylerde aşınması ve bulanıklaşması, insanlık ve insanlığın içinde yaşadığı çevre için alternatif fikirler ve düşünceler arayışına yol açmaktadır. Dijital yaşam tarzları, sanal gerçeklik teknolojileri, sanallaşma gibi teknobilimsel, kültürel ve sosyal eksenlerdeki hızlı gelişmeler insanlığın yaşam serüvenini yeniden şekillendirmektedir. Posthümanizm, tam da bu çoklu gelişmeler sonucunda doğan, insanlığın yaşam biçimlerini, çevre ve doğa ile ilişkilerini yeniden düzenlemesi gerektiğini öngören bir paradigma değişikliğidir. Posthümanizm, tüm bu dönüşümlerin bir yansıması olarak geçmiş, bugün ve gelecek arasındaki bağları irdeler; bu bağlamda insan, insandışı, insanötesi ve insanüstü alternatif senaryolara dayanan araştırmalara odaklanır.
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Çağdaş akademik tartışmada “posthüman” kavramı, yirminci ve yirmi birinci yüzyılın hem onto-epistemolojik hem de bilimsel ve biyo-teknolojik gelişmelerin akabinde, insan kavramının bütünsel olarak yeniden tanımlanması yönündeki aciliyetin üstesinden gelmek için anahtar bir terim haline gelmiştir. Geliştiği dönem itibariyle bu felsefi görünüm, çeşitli akımlar ve düşünce okullarını içermektedir. “Posthüman” etiketi, bu farklı bakış açılarından birini belirtmek için uzmanlar ve uzman olmayanlar arasında metodolojik ve teorik kafa karışıklığı yaratarak çoğunlukla genel ve geniş kapsamlı bir çağrışım yapmaktadır. “Posthüman” terimi, (felsefi, kültürel ve eleştirel) posthümanizm, transhümanizm (diğer akımlar arasındaki değişkenleriyle ekstropyanizm, liberal ve demokrat transhümanizm), yeni materyalizm (posthüman çerçeve dahilinde özel bir feminist oluşum) ve antihümanizm, postbeşerî bilimler ve metabeşerî bilimlerin heterojen bir görünümünü içeren şemsiye bir terim olmuştur. En çok kafa karıştıran anlam alanları ise posthümanizm ve transhümanizm tarafından paylaşılanlardır. Bu tarz karışıklığın farklı sebepleri vardır. Her iki akım da benzer konulara olan ilgileriyle bilhassa 80’lerin sonu ve 90’ların2 başlarında ortaya çıkmıştır. Her ikisi de sabit olmayan ve değişken ortak insan algısına sahiptir, ancak genel olarak aynı köken ve bakış açısını paylaşmazlar. Buna ek olarak, transhümanist tartışmada, posthümanizm transhümanist bir yol üzerinden yorumlanır, ki bu da genel posthüman anlayışı hususunda daha fazla kafa karışıklığı yaratmaktadır: bazı transhümanistlere göre insanlık, nihayetinde mevcut transhüman çağın ardından beklenen bir durum olarak, posthüman olabilmek için kendini radikal bir şekilde dönüştürebilir. Posthüman üzerine böyle bir görüş, (felsefi, kültürel ve eleştirel) posthümanizmin postantroposantrik ve post-dualistik yaklaşımlarıyla karıştırılmamalıdır. Bu makale, bu iki bağımsız, fakat birbiriyle ilişkili akım arasındaki bazı farklılıkları açığa kavuşturur ve posthümanizmin insan kavramının radikal ontovaroluşsal yeniden önem kazanması hususunda, daha kapsamlı bir yaklaşımı sunabileceğini öne sürer.
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Many will claim that life without pain is not a life. Yet, pain makes life so much harder to bear. In its fullness, pain takes life away from the present moment leading it into a longing for a time of its absence (even if this would mean the end of life itself). If life is defined by pain is it worth living? After all, we may not be experiencing pain in every moment but every moment carries a potentiality for pain. While its presence may vary from person to person, we all share this intimate exposure and vulnerability to pain and it is part of what defines us as humans. How we deal with pain on an individual level is not entirely in our control. Culture and the society we are embedded in provide us with the vocabulary for communicating pain and the stance on its value. The question then arises: How do we treat pain on a cultural and individual level? Bodily, sensory pain is perceived spontaneously, directly. Our bodies and their senses make us vulnerable to pain as well as susceptible to the pleasures of its opposites. Pain is defined as exclusively negative making our attitude one of resistance and the desire to be rid of it. This is, in itself, a result of a historically and culturally shaped vision. Simultaneously with avoiding it, however, we encourage and stimulate it, we seek it and it fascinates us. In any case, there is no indifference in or towards pain. When we are the ones inflicting it (torture, sadism), usually we seek explanations and further insight into this behavior. This paper aims to provide this insight. Torture and sadism, extreme forms of inflicting pain, were one of the instruments of committing genocide of Bosniaks in Srebrenica, July 1995. Our general conclusion is that pain, especially in its extreme form, cannot be perceived as anything other than pure negativity of human suffering.
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This article an empirical study was carried out using two methods. Self attitude and coping strategies have been studied among athletes experiencing a crisis of ending their sports career. Presents the results of a study of self-attitudes and coping strategies among athletes experiencing a crisis of ending their sports career.
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