Different theories of cross-cultural communication developed by researchers in the field of humanities including cultural anthropology, social psychology, cognitive science, etc., offer a variety of ...ways to classify national cultures. At the same time, many agree that there is a need for finding clear and measurable fundamental parameters underlying any national culture. The article substantiates the use of the parameter of individualism vs. collectivism, already tested in the framework of anthropology and philosophy of culture with regard to both Western and non-Western cultures, as an effective way for cultural comparison. The article aims to give an overview of various theories of cross-cultural interaction and their elements; to examine where they overlap or diverge; to look into the correlation between individualist/collectivist value orientations and behavior; and to study this parameter realization on a number of cases. The study is based on philosophical, anthropological, and cultural psychological theories, including the theory of guilt and shame cultures by R. Benedict, theory of self–presentations by R. Baumeister and D. Hutton, theory of personality’s self-construction by H. Marcus and S. Kitayama, as well as theory of cultural logics by A. Leung and D. Cohen. As an empirical confirmation of the above theoretical approaches, the article provides real-life examples, collected by the author. Literature was subject to categorical analysis. Empirical data was collected and analyzed using methods such as participant observation and discourse analysis. The comparative approach and hermeneutics techniques served as a general methodological prism. The study shows that, at least since the 1960s, specialists in the field of cultural studies have been increasingly discovering limitations and inconsistencies in theories that previously claimed to be universal: many of the models which originated in the West do not adequately represent non-Western cultures. The study proves the workability of the parameter of individualism vs. collectivism for interpretation of behavioral inconsistencies between people of different cultures. This parameter is compatible with a wide range of frameworks and shows a clear correlation between behavioral characteristics in different cultures and allows to interpret phenomena that were previously uninterpretable.
The paper reconstructs the concept of culture that emerges from Heinrich Rickert’s neo-Kantianism, uncovering its major historical-problematic, methodological, and philosophical implications. The ...central theme of the first section is the idea that modern culture is uniquely characterized by “fragmentation”. It also unpacks the programme of Rickert’s philosophy of culture, which pursues the task of reconstructing the lost unity of culture. The second section explains the methodological implications of the problematic relationship between value and reality established in cultural goods and evaluations. Finally, the third section reconstructs the Rickertian system of values, with its peculiar effort to reconcile historicity and value absoluteness. The last part develops a critical discussion of the Rickertian project.
At the beginning of the twenty first century, Chantal Delsol wrote that the man of late modernity is characterized by his attempt to regress to a period in history before his attainment of autonomy ...and subjectivity, both of which Delsol associates, among other things, with the essential and formative role of the family. Turning to a society or a group with which he could identify, man – in her opinion – takes a step back towards a tribal form of existence, which deprives him of the right to self-government. Demographic data seem to confirm the tendencies which Delsol has described: the rising number of divorces, the dropping number of marriages, and the increasing presence of the welfare state in the life of an individual. We might tend to think that reality bears out the pessimistic vision of the man of late modernity Delsol puts forth.Yet it is the role of philosophy to call into doubt all that seems obvious and to ask questions where to all appearances there is no room for doubt. This article proposes this kind of undertaking as an attempt to examine Delsol’s diagnosis through the lens of Kołakowski’s philosophy. With the help of Kołakowski’s treatment of the relationship between freedom and responsibility, and by applying his thoughts on the irremovable tension between the individual and the collective man,a motif distinctly present in his considerations, this article poses anew the question of whether we indeed are facing a crisis or an evolution of the family. Are the changes which we are observing a threat to our culture and civilization, or evidence of progress?
Having set global warming in irreversible motion, we are facing the possibility of ecological catastrophe. But the environmental emergency is also a crisis for our philosophical habits of thought, ...confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls "hyperobjects"-entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art.
Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning.
Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in,Hyperobjectstakes the first steps, outlining a genuinely postmodern ecological approach to thought and action.
Als Mitte und Mittelndes befinden Medien sich in einem grundsätzlichen Dazwischen, das geeignet ist, falschen Gegensätzen zugunsten eines spannungsreichen Sowohl-als-auch zu entkommen. Aus kunst-, ...kultur- und medienphilosophischer Perspektive fragen die Beiträger*innen des Bandes nach den Erscheinungsweisen eines medialen Zwischenraumes. Wenn wir die Mitte nicht nur räumlich, sondern auch zeitlich denken - nämlich als Weg und Bewegung der Vermittlung - geraten weitere Qualitäten des Medialen in den Blick. Gegenüber einem vermittlungs- und formvergessenen Denken gilt es, die Bedeutung des Dazwischen hervorzuheben, durch die die Gegenstände geistiger Bezugnahme erst zu dem werden, was sie sind.
Diese Arbeit stellt einen neuartigen Ansatz vor, die symbolischen Strukturen, die der traditionellen chinesischen Tuschmalerei zugrunde liegen, zu verstehen und im interkulturellen Kontext zu ...vermitteln. Lichen Zhang nimmt damit eine substantielle Erweiterung von Ernst Cassirers Konzeption des menschlichen Geistes als einem universellen symbolischen Netzwerk vor und beweist stringent die Anwendbarkeit des symbolphilosophischen Konzepts auf die bildende Kunst. Das Buch stellt mit eindrucksvollen Bildbeispielen die weitreichenden Konsequenzen dieses neuen Blickwinkels anhand der traditionellen chinesischen Tuschmalerei dar. So wird der Einfluss, den chinesische Philosophien, Ethik, Religion, Gesellschaft und frühe Naturwissenschaften über die Jahrhunderte hinweg auf die Kunst hatten, durch systematische Aufarbeitung als Objektivierung einer geistigen Aktivität offenbar.
Tekst jest poświęcony pamięci Księdza Antoniego Siemianowskiego (1930-2022) — profesora filozofii, absolwenta Katolickiego Uniwersytetu Lubelskiego. Artykuł jest najszerszym dotąd opracowaniem ...życiorysu Księdza Profesora Siemianowskiego wraz z prześledzeniem jego poglądów filozoficznych — zbiera dotychczasowe publikacje dotyczące Księdza Profesora i dokonuje ich syntezy. Autor miał zamiar wskazać na najważniejsze momenty z życia duchownego-filozofa, który zapisał się w pamięci przestrzeni akademickich Kujaw i Wielkopolski — najbardziej w Inowrocławiu, z którego pochodził, a także Gniezna, z którym był związany poprzez pracę wykładowcy, przez ponad pół wieku. Tekst analizuje drogę intelektualną Księdza Profesora od edukacji szkolnej, poprzez studia filozoficzno-teologiczne, studia doktoranckie, a w końcu poszukiwanie „własnej drogi w filozofii” — drogi od historii filozofii, poprzez tomizm do fenomenologii. Zwrócić należy uwagę, że Ksiądz Siemianowski nie zajmował się jedynie pracą naukową, ale był także jako prezbiter katolicki duszpasterzem, który także poprzez nauczanie pokoleń przyszłych kapłanów formował w nich styl myślenia, zgodnie z zasadą, że „filozofia jest służebnicą teologii”. Inną przestrzenią aktywności Księdza Siemianowskiego była publicystyka — nawiązawszy współpracę z wieloma czasopismami, popularyzował na ich łamach wiedzę z zakresu etyki, filozofii kultury czy antropologii filozoficznej.
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Viele Menschen nutzen täglich Pornografie. Doch was erregt, erregt auch Anstoß - aktuell vor allem im Rahmen zweier Debatten: der sogenannten Pornografisierung der Gesellschaft und der ...Popularisierung von alternativen Pornografien. Nathan Schocher zeigt, dass diese Debatten in einem transgressiven Charakter der Pornografie wurzeln. In der Auseinandersetzung mit den philosophischen Konzepten von Foucault und Bataille sowie feministischer Pornografie-Kritik von Butler und Preciado entwickelt er ein Instrumentarium, mit dem sich ein differenziertes Bild des transgressiven Charakters der Pornografie zeichnen lässt.
The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas’s philosophy of culture. Firstly what is discussed is the problem of the separation between culture and ...nature, and then the concept of cultural activity and creation is analyzed. In cultural philosophy it is not enough to reflect on the cultural act of creation. Creation is the discovery of the world’s essential forms of expression. Ideas need to be discovered and only then they can be materialized and communicated to others in such an objective way. Therefore, culture must be understood as the communication of meaning. Cultural objects refer not only to the actions that create them, but also to the demands placed on potential perceivers.
Als kulturgeschichtlich bedeutsame Phänomene entstammen Masken der Ritual- und Theaterpraxis und traten schon in der Antike als Metapher in den Sprachgebrauch über. Kaum ein Philosoph hat den Masken ...so viel Raum gegeben wie Friedrich Nietzsche: Sie sind ihm Hilfsmittel der Erkenntnis und conditio humana, sie ermöglichen Höflichkeit und Selbstschutz, fungieren aber auch als Darstellungsform. Corinna Schubert führt zentrale Themen seines Denkens unter einem neuen Gesichtspunkt zusammen und erschließt sie als Philosophie der Masken. Dabei geht es nicht nur darum, was Nietzsche über Masken denkt, sondern auch, wie er mit und in Masken denkt.
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