This book uncovers an underlying dispute over the role images play in contemporary society and, consequently, over their values and purposes. Two decades after the concepts of the pictorial and the ...iconic turn changed our vernacular involvement with regard to images, it has become clear that it was not only a newly discovered social, political or sexual construction of the visual field that brought turbulence into disciplinary knowledge, but that images have their own "pictorial logic" with powers exceeding those that are purely iconic or visually discernible. Instead of underscoring previously defined concepts of the picture, the contributors to this book view visual studies and Bildwissenschaft "merely" as a place for the theory of images, making a case for the hotly-debated topic of their powers and weaknesses on the one hand, and of their respective theories on the other. Therefore, as the title indicates, this book theorizes images, but it does not present a theory of images, because visual studies cannot lead to a unified theory of images unless a unified ontology of images can be agreed upon first. Although that would be a different task altogether, all the contributions in this book (in different ways and at different paces), by theorizing images in their aesthetic, historical, media and technological guises, pave the way for the future of visual culture and for the image science that will make this future more comprehensible.
The article deals with the analysis of multiculturalism as an ideology of political integration in modern pluralistic societies of liberal democracy. The author develops the thesis that the ...self-proclaimed end of the policy of multiculturalism in European integration should not be considered the end of multiculturalism as a failed policy of “cultural differences”, but quite the opposite: the essence of the ideology of liberal multiculturalism in general – the ideology of political integration. Since the existence of parallel societies and politics in Western societies under rule of technocracy elite has been explained by the reasons of cultural distances and the dialogue of cultures, the need arises to review the entire legacy of political theories and models of multiculturalism in a situation when it comes to the destruction of the very concept of society in a globalized neo-liberal project of economics, politics and culture. The author has reviewed the case of two paradigms – the political liberalism of Rawls and Habermas, and the politics of identity as difference of Young and Kymlicka – and argues that the way out of the vicious circle of political universalism without the protection of minorities and cultural particularism without belonging to the “new” political community and society can have no credibility without a radical deconstruction of culture as ideology. The question of identity is no longer a question of preserving cultural values at the time of dissolution of social structures of the global era, but a question turned to the power apparatus as identity.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Hoy en día sólo existen tres ideas filosóficas de “ética magna”:
1) La idea de Aristóteles de una justicia distributiva en una comunidad (polis) determinada por las limitaciones “naturales” y la ...reducibilidad étnica de los ciudadanos con la virtud fundamental de la prudencia (phronesis).
2) La idea de Kant de una ley moral establecida por la acción de un sujeto autónomo dentro un imperativo categórico dentro del mundo concebido como cosmópolis.
3) La idea de Lévinas de la compasión con el sufrimiento de los Otros en un encuentro directo, más allá de la “naturaleza” y la “cultura”, como acontecimiento de la sacralidad de la vida.
La experiencia griega y moderna siempre ha supuesto la existencia de una comunidad política. Para los griegos se trata de un mundo-ciudad-Estado restringuido (polis). Para la época moderna se trata de un orden político estatal, con una idea reguladora del orden mundial basado en principios espirituales. En ambos casos, originalmente griego y moderno, la ética tiene su hogar, lugar, su topología; tiene su “mundo”. En el caso de la época moderna, tras la experiencia del infernal mal del Holocausto y el “fin de la teodicea”, la idea de tierra natal, de hogar, de morada del hombre, ya no existe o está destruida. Ni la ciudad-Estado ni el Estado-nación son ya las moradas del hombre moderno. Él es un vagabundo y un nómada, un exiliado y un apátrida en un mundo convertido en una red de estructuras y funciones. El hombre no es solo un nómada planetario en la era de la tecnociencia, sino que sin una patria se convierte, como en la leyenda tibetana que menciona Cioran, en un campamento en el desierto. La ética del Otro de Lévinas señala la búsqueda de la morada del hombre al final de su trágico drama histórico de vagabundeo y del “sufrimiento inútil” de los pueblos y de los individuos. Tal búsqueda es la fuente de esta ética metafísica de la sacralidad de la vida del Otro. Es terrible, y de ahí que en su desamparo se exalte como un mal absoluto. Frente a ella, la sacralidad de la vida parece ser el último misterio de ese encuentro con el rostro del Otro que cambia radicalmente toda la historia habida hasta ahora. La ética sin mundo requiere necesariamente del insólito acontecimiento de la creación del mundo, cuando todo es solamente esta o aquella violencia en nombre de la libertad, la igualdad y la justicia.
Does the poetic language make sense in the age of scientific and technical attack of battle and time? No one answered that question more credibly than the "last poet" with whom the withered power of ...modernity rose to a sign of the magnificent sophistication of a world in disarray. Already in the first of the ten Divine Elegies, Rainer Maria Rilke hits on the essence of what combines beauty and horror in a metaphysically opaque way. So, let's remember the song with which the reflexive analysis of what we still call time in the meaning of the spiritual battle as a connection/relationship between man and the world suitable for him begins. At the same time, Rilke does not take the figure of an angel only from the symbolic tradition of Christianity. Something else is much more important. Namely, the angel here is the mediator between the separated worlds, the hereafter and the hereafter. At the same time, it is a harbinger of future times and a bearer of the hidden meanings of the worldliness of the world.
The author analyzes the politics of responsive interculturalism in Bernhard Waldenfels’ thought, starting from the assumption that after Husserl’s phenomenology only two fundamental concepts – body ...and the Other – should be considered. In contemporary German “post-phenomenology” the first concept was systematically articulated by Hermann Schmitz, while the latter theme has been advanced in Waldenfels’ works as the phenomenology of the alien, up until the end of Western metaphysics. In the two parts of the discussion, the author draws on his fundamental hypothesis about aporias and paradoxes of interculturalism, since responsiveness and xenology cannot reach the positive definition of the concept of culture in the era of global entropy. The analysis, therefore, deals with the questions: (1) what is the responsiveness of man in relation to the Other, including the different ways of his presence in the world; and (2) whether the Other as alien and uncanny (Unheimlich) calls into question the basic assumption of phenomenology as such – the intentionality of consciousness
Pitanje o tome što je društvo u okružju digitalnih tehnologija umreženih na taj način da umjesto ljudi kao subjekata sami misleći strojevi komuniciraju međusobno izvršavajući programske zadaće u ...kognitivnome ili informacijskome kapitalizmu, očito pretpostavlja odgovor na pitanje u čemu je bitna razlika između čovjeka i stroja. Budući da suvremene sociologijske teorije globalizacije uglavnom polaze od novoga evolucionizma, bez obzira bilo da je riječ o socio-konstruktivizmu ili socio-biologizmu, onda je samo po sebi jasno da problem određenja društva "danas" proizlazi iz toga što više nije jasno ima li čovjek neku svoju "ljudsku prirodu" koja mu je ontologijski zadana, ili se, pak, njegova kolektivna egzistencija svagda iznova mora opravdati u odnosu na događaje u povijesno-kulturalnome kontekstu. Ako, dakle, unatoč silnog procvata znanosti koje proučavaju funkcije ljudskoga mozga i njegove reakcije na promjene u okolini još uvijek ne možemo s izvjesnošću odbaciti moguće iluzije drevne metafizike s njezinom "velikom pričom" o postojanosti bitka i trajnosti vremena, čini se da su postavke posve različitih paradigmi suvremene filozofije i društveno-humanističkih znanosti barem u nečemu suglasne.
Ima li poetski jezik smisao u doba znanstveno–tehničkoga nabačaja bitka i vremena? Nitko na to pitanje nije vjerodostojnije odgovorio od »posljednjeg pjesnika« s kojim se usahla moć modernosti ...uzdigla do znaka veličajne otmjenosti svijeta u rasapu. Već u prvoj od deset Devinskih elegija Rainer Maria Rilke pogađa u bit onoga što na metafizički neprovidan način spaja ljepotu i užas. Sjetimo se, dakle, pjeva s kojim otpočinje refleksivna analiza onoga što još nazivamo vremenom u značenju duhovnoga bitka kao sveze/odnosa čovjeka i njemu podobnoga svijeta. Rilke pritom ne uzima figuru anđela tek iz simboličke predaje kršćanstva. Mnogo je važnije nešto drugo. Naime, anđeo je ovdje posrednik između razdvojenih svjetova, onostranoga i ovostranoga. Ujedno je i navjestitelj budućega vremena i nositelj skrivenih značenja svjetovnosti svijeta.
In this consideration we start from the premise that to understand Hegel’s notion of the absolute in the environment of the end of metaphysics it should be necessary to explain how the techno-genetic ...construction of artificial life in the logic of technoscientific research appears as a legitimate moment of mediation between absolute beginning and absolute freedom. Such insight is gained in the traces of historical thought in the attempts of Heidegger and Sutlić when it comes to the systematic explication of Hegel’s metaphysics and its path to the identity of subject-substance in the form of absolute science of what is already called experience in the Phenomenology of Mind as a reflection on human freedom. It goes from the immediate certainty of Being through the mediation of consciousness to the overcoming (Aufhebung) of history as the positivity of the exposition of an idea in world history as the science of the absolute itself.
Povijesni likovi ljudske egzistencije odgovaraju ideji čovjeka kroz pet načina očitovanja "duhovnoga bitka": (1) mita, (2) religije, (3) umjetnosti, (4) filozofije i (5) znanosti. Likovi pritom ...poprimaju različite obrise i figuralno određenje. Sjetimo se tek načina kako je tijekom povijesti lik filozofa mijenjao značenje počevši od Heraklita, Sokrata do Spinoze, Marxa, Kierkegaarda i Nietzschea. Ovdje, dakako, nije posrijedi slikovno ozbiljenje ideje. Umjesto toga mislimo na simboličko značenje lika kao duhovne moći ozbiljenja onoga što čini bit ideje u pojavnome svijetu. Epohe se mogu čak odrediti vladavinom referencijalnih okvira njihove moći kojom upravljaju ne samo ljudskim svijetom, već i prirodom, odnosom kozmičkih sila, konstelacijama društva, politike i kulture. Nije nimalo neobično da se ono prvotno ili začetno (arché) odvija u neposrednosti odnosa božanskoga, prirodnoga i ljudskoga. Mitski čovjek odnosi se spram bitka tako da ga opjevava kao tajnu postojanja živeći smjerno u strahu od bogova. Tome usuprot, znanstveni čovjek s nastankom novoga vijeka bitak već ništi time što ga preobražava u predmet i predstavljanje kao znanstveno određeni objekt.
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