Preko ikonografske in medijske analize izbranih del umetnice Anne Ehreinstein in skozi vizuro družbenoreproduktivne teorije besedilo tematizira delo na hiperženskosti oziroma delo lepote (delo na ...lastnem izgledu) kot družbenoreproduktivno delo in na ta način ponudi svež pogled na ospoljene aspekte proizvodnje umetniške subjektivnosti kot dela umetnosti. Poglavitne metode, ki jih Anna Ehrenstein uporablja v svojih večmedijskih delih, so montaža najdenih posnetkov s spleta, intertekstualna uporaba kritičnih besedil ter samoupodabljanje. Članek se posveti delu, ki predhodí načine tega samoupodabljanja, ki umetnico predstavljajo kot mlado, lepo in kritično diasporično umetnico delavskega razreda in globalnega juga. To delo je v besedilu označeno kot delo lepote ali delo, ki ga umetnica investira v proizvodnjo ženskosti s predpono ali z določenim presežkom: hiperženskosti. Prispevek sledi naslednjim analitičnim korakom: proizvajanje umetniške subjektivnosti najprej umesti znotraj dela umetnosti, nadalje pa delo na videzu hiperženskosti uvrsti k delu lepote kot družbenoreproduktivem delu, ki ga morajo predvsem žensko ospoljene osebe investirati v svoj videz kot predpogoj vstopa in uspešnega delovanja znotraj sfere produktivnega (načeloma plačanega) dela. Prispevek hiperženskost motri tudi z gledišča, kjer se v soodnosu z globalizirano vizualno kulturo vzpostavlja v samih obravnavanih umetninah, sprašuje pa se tudi po njenih družbenih vlogah. Feministična kritika avtonomne umetnosti že vrsto let opozarja na ospoljenost koncepta avtorstva kot navdihnjenega in genialnega moškega subjekta, pripadajočega predvsem višjim družbenim razredom. Znotraj polja t.i. avtonomne umetnosti so vprašanja #jaztudi ključno vezana prav na normativne koncepte ,prave· umetniške subjektivnosti kot predvsem moško ospoljene, višje ali srednjerazredno pozicionirane in bele subjektivnosti iz geopolitičnih in gospodarskih ,centrov·. Vprašanje - Kako delovati kot ,(samo)označena ženska· v polju avtonomne sodobne umetnosti? - pričujoče razmisleke odpira napram širšim kritičnim pretresom načinov vzpostavljanja umetniške subjektivnosti in avtoritete znotraj avtonomne umetnosti.
Članek ponuja primerjavo dveh medijskih projektov in postavlja vprašanja o kontinuiteti feministične publicistike. Med izhajanjem revij Žena danas (1936-1940) in Feministka.ba (od leta 2022) je ...minilo skoraj sto let. Glede na tehnični in estetski vidik bi se projekta med seboj težko bolj razlikovala, pa vendar se je ustvarila podoba nadčasnega nadaljevanja, zavestno oblikovane kontinuitete na vsebinski, metodološki in politično-aktivistični ravni, ki zajema zlasti teme, kot so antifašizem, socialna pravičnost in marksistični feminizem.
Epidemics have always been part of human reality. The vast majority is caused by various biological agents, from bacteria, viruses, to prions. Society has responded differently to individual ...epidemics throughout history. In the past, people used to believe in more biblical interpretations, which were then rationalized with the scientific and technological development. Nevertheless, the measures have not changed significantly. Social isolation, physical distance and various barriers are still the most effective means of preventing the spread of epidemics. Numerous works of art also testify about this and other important aspects of epidemics. From those art pieces we can understand the attitude and state of society in times of epidemic conditions. In the Middle Ages, the consequences of epidemics of plague, leprosy, ergotism and other infectious diseases are depicted in many famous works of art by world masters. Images of epidemics of Spanish, bird and swine flu, AIDS, Ebola outbreaks, Zika virus, foot-and-mouth disease and many others are immortalized in the artworks of many famous authors like David Goodsell and Luke Jerram. In my paper I have tried to present some of them in a little more detail. I hope it will encourage you to independently discover and explore more gems from scientific art world.
Philosophical counselling is a form of new practices of philosophy, which has established itself to such an extent that it has its own associations, professional journals and regular congresses. This ...does not mean, however, that a unified work model has been established. The article discusses two approaches that show the breadth of the field: the PEACE model developed by Lou Marinoff, and philosophical counselling as a practice of philosophizing, as developed by Stefano Zampieri. The analysis shows that the important difference between them is not in the answer to the question of method for philosophical counselling, but primarily in its conceptualization: is philosophical counselling a technique for solving the client's life problems or a philosophical dialogue with the guest as a practice of freedom.
The massive use of digital and information technologies in everyday life and in cultural production has reached a new dimension with the emergence of the covid-19 pandemic and has further stimulated ...significant changes in habits of living and communication in the contemporary media ecology. This text examines the effects of interaction with digital media on the level of the experience of art in perceptual and cognitive terms. It highlights analyses of media interaction in the fields of neuroscience, experimental aesthetics and cognitive science, and explores the processes of experiencing digitally mediated artworks based on the mediation of the screen and other interactive interfaces in contemporary media art. It highlights the differences in the experience of the process of artistic creation in digital or analogue media and the changes in the aesthetic-sensory responsiveness to the original work of art or its digital reproduction. While we are witnessing a constant remediation of our mind, technological media research is focusing on the processes of fusion and feedback of neural and media processes described by the concept of neuromediality.
In this paper, we address the topic of practical philosophy. The basic purpose is, with the help of a concrete example of the analysis of Aristotle's practical philosophy, to show what Aristotle's ...understanding of practical philosophy was and how later, in the works of Machiavelli and Hobbes, this philosophy changed. We approach the topic in the way of hermeneutic analysis of Aristotle's works, followed by a comparative interpretation with Machiavelli's and Hobbes' works. Aristotle's practical philosophy, which, in a broader sense, covers the field of ethics and politics, is considered narrowed and focused on his more concrete understanding of (human) action (praxis). This step makes sense, since the name itself (practical philosophy) derives from the notion of praxis (action). In this narrowed and directed understanding of Aristotle's practical philosophy, we understand it as a philosophy of human actions. This approach allows us to elaborate Aristotle's understanding of (human) action, which forms the basis for understanding his philosophy of human actions and thus his practical philosophy. The basic conclusion of the paper is that we cannot speak of a single field of practical philosophy, but of different practical philosophies that differ from thinker to thinker. Each of these different practical philosophies is based on unique assumptions about human beings, ethics, politics, the goals of the political community and the like.
Ko iščemo koncepte za novo politično slovnico, ki omogoča artikulacije radikalne alternative obstoječemu, imamo dve možnosti. Bodisi kujemo nove bodisi prevzamemo in posodobimo obstoječe. V prvem ...primeru tvegamo, da se zlepa ne bodo prebili v vernakularni jezik. Koncept multitude na primer, ki smo ga pri Časopisu za kritiko znanosti v zanosnih časih alterglobalističnih gibanj vrgli v diskusijo že pred kar nekaj časa, nikoli ni zares postal referenční koncept na novo nastajajočih družbenih gibanj. Ta so morda tudi zato vedno znova z naivnim veseljem odkrivala že preizkušene in neuspele recepte poenotenja, homogenizacije in integracije, ki so značilni za buržoazno predstavniško politiko. Spomnimo se samo vstaj leta 2012/2013 s tako motečo heterogenostjo in mrežnostjo, ki sta jih lahko osmislila zgolj redčenje diskurzov in utemeljevanje političnih projektov hegemonije, ki so neizogibno požrli radikalni potencial množičnega vrenja in tako pripomogli k postvstajniški depresiji, ko so politične izbire zožene na liberalni konstitucionalizem in populistični nacionalizem. Če se po drugi strani lotimo reapropriacije uveljavljenih konceptov, tvegamo, da bodo ostali ujeti v kognitivne matrice, ki jih želimo preseči. Kljub tveganju smo se lotili poskusa takšne reapropriacije, in sicer smo se lotili koncepta samoodločbe.
