Stanislaw Lem recognizes the far-reaching role of chance both in gaining knowledge and in explaining the development of cultural norms. The consequences are explored by him in fiction and non-fiction.
Nicht erst seit dem Aufkommen des Begriffs der »Cancel Culture« scheint es, als könne man schlicht nicht mehr miteinander reden. Die unterschiedlichen Konzeptionen von Ziel und Methode, also von der ...Strategie gesellschaftlicher Auseinandersetzungen, variieren so stark, dass sie schlicht nicht mehr kommensurabel sind. Diese Situation lässt sich als das Resultat einer langen Geschichte strategischer Entwürfe und Gegenentwürfe begreifen. Christopher Jakob Rudoll gibt anhand der Beispiele von Marxismus, Katholizismus und Feminismus einen systematischen Überblick über Debattenkulturen in Theorie und Praxis seit den 1920er-Jahren - und hilft somit, die aktuelle Sprachlosigkeit besser zu verstehen.
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 leading Russian culture philosophers of the 20th century – Aleksei Losev and Gustav Shpet turned to images of circus art and eccentrics in order to explain how modern aesthetic perception works. ...The author proves that this appeal was not only illustrative, but had to structure the idea of culture in a new way, far from the habits of the positivist approach. Direct competition, which encourages subjective emotion and allegorical thinking, was questioned with the ascetic of contemplation and direct reaction, intended to the rules more than to properties. The ascetic of contemplation and direct reaction, which intends to the rules more than to properties, were set in opposition to the direct competition that encourages subjective emotion and allegorical thinking.
The paper treats the character and significance of J.W. Goethes personality in Simon L. Franks interpretation. The study is based upon principles of historicism and development; it uses the methods ...of the unity of historical and logical, comparative-typological and textual methods. The paper demonstrates why the Russian philosopher turns to examine the works of the German thinker and the role of Goethes ideas in becoming of Franks philosophical system. It clarifies Georg Simmels influence on methodological approach to the definition of spiritual personality with respect to the conceptual distinction of objective and subjective culture. The paper also analyses Franks distinction between two types of genii - pure genii of life and purely objective genii, - and applying that method with respect to understand Goethes spiritual personality. Frank was very far from idealising the Goethes particular personality, but he had rather found in what he called the Goethes type an aspiration for the harmonious unity of personal and sobornoye (catholic, universal, communal - Russ.) being. Accomplishing of such a type - as far as he had been capable - was considered by the Russian thinker not only the life purpose of any spiritual personality, but as well as a peculiar prescription against the crisis of the contemporary culture. The paper also reflects on Franks participation (publications and lectures) on occasion to 100 years anniversary, since Goethes death. In appendix, there are lecture notes of Franks lecture 1932, dedicated to Goethes spiritual personality that are published for the first time. The conclusion is made that considering Goethes impact on Simon Frank - as well as any influence, caused by not a systematic philosopher, but an artist-thinker in general - one should take into consideration not only the reception of separate ideas and concepts, but significance of the personality as a whole. It is said about the unique synthesis of living personal development and the objective creative work results.
Georgii Fedotov as a Theologian of Culture Mjør, Kåre Johan
Vestnik Rossiĭskogo universiteta druzhby narodov. Serii͡a︡ Filosofii͡a,
03/2022, Volume:
26, Issue:
1
Journal Article
Peer reviewed
Open access
The article discusses the notion of culture as it appears and is conceptualized in the works of G.P. Fedotov. The analysis focuses on two articles by Fedotov published in Russian migr journals, "The ...Holy Spirit in Nature and Culture" of 1932 and "Eschatology and culture" of 1938, and in his magnum opus in a Western context, The Russian Religious Mind of 1946. The author proposes to analyze Fedotov's ideas as a theology of culture due to the profoundly religious meaning the Russian migr thinker attributed to cultural products and production, regardless of their religious intention. By implication, Fedotov understood culture in a religious framework as the human experience of and response to the divine, though not necessarily as dependent on firm belief. Viewing Fedotov as a theologian of culture enables us, furthermore, to compare him with other thinkers across the West-East cultural gradient, most notably Paul Tillich. This approach contextualizes Fedotov in a post-Schellingian pan-European idealist tradition, to which Russian thinkers' analyses of religious experience and imagination have made seminal contributions, in particular from Vladimir Solov'ev on. The article discusses these issues within the framework of the perspectives of global intellectual history, entangled history ( histoire croise ), and transnationalized Russian studies.
Erhabenheit scheint ein angestaubtes ästhetisches Konzept zu sein. Doch Musik und Klangkunst konfrontieren uns seit dem 20. Jahrhundert mit Werken, in denen Stille und lange Dauern selbst zu ...überwältigenden Akteuren werden. Sonja Heyer entwickelt aus der Akteur-Netzwerk-Theorie und dem kritischen Posthumanismus das Konzept der transformativen Erhabenheit. Darin überlässt sich der Mensch nicht einer metaphysischen Ewigkeit, sondern wird Teil eines lebendigen ästhetischen Netzwerkes. Neben Werkanalysen dienen auch erstmalig veröffentlichte Interviews mit Mitgliedern der Komponistengruppe Wandelweiser der empirischen Fundierung dieser neuen Entwicklung in der zeitgenössischen Musik.
Im transnationalen Migrationsmodell und seinen Nachfolgern manifestiert sich die kopernikanische Wende der Migrationsforschung: Migrant*innen und ihre Netzwerke sind nicht mehr Gegenstand (Objekt) ...der Sozialforschung, sondern werden als Träger*innen sozialer Welten (Subjekte) identifiziert und bilden den neuen analytischen Ausgangspunkt. Coretta Ehrenfeld lotet die philosophische Bedeutung dieser migrantischen Subjektivierung aus: Diese besteht unter anderem in der Kritik sozialtheoretischer Trägerschaft in nationalgesellschaftlicher Gestalt sowie infolgedessen in der begrifflichen Auflösung der Dichotomie zwischen sesshaft und migrantisch.
The text outlines the conception of subjectivity that the philosopherErnst Bloch (1885-1977) presented in his work published 100 years ago: Spirit of Utopia (Geistder Utopie, 1918). After a short ...reconstruction of the context in which this conception arose(the reception of German idealistic thought: Kant and Hegel, the discussions with the philosopherand poetess Margarete Susman and others) the paper describes its elaboration inthe work of Bloch (Traces, 1930, Heritage of Our Times, 1936), its receptions and criticisms(for example the narrative counterproposals by Siegfried Kracauer and Bert Brecht) as well assome transcultural affinities (among others with Stanisław Brzozowski, a Polish philosopherof culture).
Marxism holds that the internal essence of culture lies in the inherent identity of culture and man, and in the spiritual essence of man and that there would be no culture without man and man’s ...spirit. From the perspective of the source of culture, it is man’s transcendence over nature. From the point of view of the process of its evolution, it is the sum of all human social relationships. Culture has the characteristics of man’s sociality and is shared by an entire cultural community. The essential complexity of culture is the logical expression of human thinking, and the logic reflection of cultural practice. Cultural practice, i.e., human practice, is influenced and constrained not only by external practice, but also by the consciousness of man himself. Such two-way internal and external effects determine the particular law and logic of culture itself in its development, i.e., the dialectical unity between decisiveness and selectivity, and between nationality and cosmopolitanness, in the development of culture; the dialectical unity between the consistency of basic trends in terms of the law of cultural development and the diversity of choices of paths; and the dialectical unity between diversity and unity concerning paths for the development of culture.
