The second half of the 20th century and its conclusion: Crisis in the physics and mathematics community in Russia and in the West

Author(s):  
S. P. Novikov
2017 ◽  
Vol 56 (2) ◽  
pp. 309-327 ◽  
Author(s):  
Kyung-Eun Shim ◽  
Blandine Bril

Due to cultural exchange between the West and Asia since the beginning of the 20th century, the Korean dance has integrated quite a few aspects of classical dance while transforming its figures. The transformation itself is what we are interested in. We focus on a central figure in classical ballet, la pirouette en dehors, which in the Korean dance is known as the Hanbaldeuleodolgi. Our research aims at understanding how is expressed in both cultures (France and Korea), a dance movement which comes under similar mechanical constraints (producing rotational forces) while displaying a unique aesthetic to each context. The detailed analysis of this figure is carried out based on the theory of Rudolf Laban.


Muzealnictwo ◽  
2018 ◽  
Vol 59 ◽  
pp. 39-47
Author(s):  
Aldona Tołysz

School museums – which had been founded mostly in the vicinity of educational institutions – used to collect teaching aids. So-called natural history cabinets were the most popular among them, recommended, inter alia, by the Commission of National Education in 1783. The tradition of collecting this type of exhibits was common until the middle of the 20th century. There are two types to be distinguished: school museums and pedagogical museums, which differ with respect to the character of their activity and the kind of exhibits. School museums collected basically objects of natural science, instruments for teaching geography, chemistry and mathematics as well as prints and facilities used during lessons. The second group also specialised in exhibits of natural science, but they were no longer used and usually of higher scientific value, including patterns and examples known in the education system. Among the earliest school museums created in the Kingdom of Poland were Warsaw collections of the Institute for Deaf and Blind People (1875), and those of the Eugeniusz Babiński’s so-called Realschule. At the beginning of the 20th century the idea was spreading, inspired inter alia by the exemplary activity of the Polish School Museum in Lviv (1903). The biggest number of school museums and collections were created in institutions founded by the Polish Educational Society (1906–1907). The survived resources give us relatively detailed information about the collections from Warsaw and Pabianice, which aspired to be categorised as pedagogical museums. The Secondary School for Boys of the Merchants Association in Łódź and the Pedagogical Museum in Warsaw (1917) had also in their possession some interesting collections. The latter one was based upon the collections of former governmental schools, in which – in accordance with a decree issued by Russian authorities – the scientific exhibits were to be collected.


2017 ◽  
Vol 13 (1) ◽  
pp. 9-24
Author(s):  
Akmal Hawi

The 19th century to the 20th century is a moment in which Muslims enter a new gate, the gate of renewal. This phase is often referred to as the century of modernism, a century where people are confronted with the fact that the West is far ahead of them. This situation made various responses emerging, various Islamic groups responded in different ways based on their Islamic nature. Some respond with accommodative stance and recognize that the people are indeed doomed and must follow the West in order to rise from the downturn. Others respond by rejecting anything coming from the West because they think it is outside of Islam. These circles believe Islam is the best and the people must return to the foundations of revelation, this circle is often called the revivalists. One of the figures who is an important figure in Islamic reform, Jamaluddin Al-Afghani, a reformer who has its own uniqueness, uniqueness, and mystery. Departing from the division of Islamic features above, Afghani occupies a unique position in responding to Western domination of Islam. On the one hand, Afghani is very moderate by accommodating ideas coming from the West, this is done to improve the decline of the ummah. On the other hand, however, Afghani appeared so loudly when it came to the question of nationality or on matters relating to Islam. As a result, Afghani traces his legs on two different sides, he is a modernist but also a fundamentalist. 


2021 ◽  
Vol 17 (2 (24)) ◽  
pp. 129-140
Author(s):  
Vicky Tchaparian

Gibran Khalil Gibran is one of the few Lebanese authors who has bridged the East and the West and is justifiably considered a citizen of the world. His book of highly estimated prose poems, The Prophet is one of the most widely read books of the 20th century. It reveals Gibran’s philosophy about different aspects of life, mainly the precept in the Gospel of Matthew about the importance of the human sense of mutuality which summarizes a Christian’s duty towards his/her neighbor and states a fundamental ethical principle. In addition to this golden rule, The Prophet reflects Gibran’s beliefs in Christianity. Being a true mirror of the Sufi mysticism of Islam, it also shows his idealistic opinion on pantheism. From this perspective, the research will focus on the combination of his beliefs in Christianity, Islam, and pantheism in The Prophet, as well as his firm conviction in creating the united and unique structure of a Christian-Muslim synthesis which he deeply adhered to.


2019 ◽  
Vol 62 (5) ◽  
pp. 7-26
Author(s):  
Rimma I. Sokolova

The article discusses such a new phenomenon of modernity as the rehabilitation of utopia, which has not yet become widespread, but it is a serious symptom of the crisis of civilization in Russia and in the West. It is shown that attempts to rehabilitate utopia are associated with the situation of crisis, uncertainty, unpredictability caused by the ongoing transformations of the modern epoch. Under these conditions, the utopia is not only a reflection of the existing situation but also an opportunity for the formation of new ideas and the reduction of uncertainty. Many astute researchers in both the West and Russia demonstrate a positive attitude towards utopia, as they see the opportunities offered by utopia, especially in times of crisis. It is noted that in Russia there is a gradual overcoming of the negative attitude to utopia, which was associated with the collapsed socialist system. A summary history of utopia shows that utopia is a significant factor in history that accompanies the development of mankind throughout history. Despite this, in the earlier decades of the 20th century and the beginning of 21st century the “death of utopia” was declared, it was driven by ideological and political reasons and by globalization in general. Meanwhile, at present its importance is again actualized in relation to the complex international situation. Therefore, both in the West and in Russia there is a growing demand for the ideal concepts of the future of human existence in the form of utopia.


2020 ◽  

In the 18th and 19th centuries, relations between China and the West were defined by the Qing dynasty’s strict restrictions on foreign access and by the West’s imperial ambitions. Cultural, political and economic interactions were often fraught, with suspicion and misunderstanding on both sides. Yet trade flourished and there were instances of cultural exchange and friendship, running counter to the official narrative. Tribute and Trade: China and Global Modernity explores encounters between China and the West during this period and beyond, into the early 20th century, through examples drawn from art, literature, science, politics, music, cooking, clothing and more. How did China and the West see each other, how did they influence each other, and what were the lasting legacies of this contact?


Author(s):  
Elvan Ozkavruk Adanir ◽  
Berna Ileri

Orientalism is a Western and Western-centric broad field of research that studies the social structures, cultures, languages, histories, religions, and geographies of countries to the east of Europe. The term took on a secondary, detrimental association in the 20th century which looks down on the East. However, this chapter will not dwell on the definition of Orientalism that is debated the most; instead, it will discuss the positive contribution of Orientalism to Western culture. Even though the West otherizes the East in daily life, when it comes to desire, vanity, luxury, and flamboyance without hesitating a moment it adopts these very elements from the Eastern culture. It could be said that this adaptation brings these societies closer in one way or another. The highly admired fashion of Orientalism in the West starting from the 17th century until the 21st century will be the focus of this study.


Author(s):  
Katherine Higgins

Orientalism is the sociological, historical, cultural, and anthropological study of the Orient, with "the Orient" constituting countries East of "the Occident" (Western Europe), and including lands spanning from Morocco to Japan. The term Orientalism, however, is primarily used to describe the incorporation of Eastern culture in Western art, literature, and design during the late nineteenth and early twentieth centuries. Artists whose work largely focused on Oriental subjects are often referred to as the Orientalists, and include Eugène Delacroix, Alphonse Etienne Dinet, Jean-Léon Gérôme, William Holman-Hunt, John Frederick Lewis, and the photographers Lehnert and Landrock. Traces of Oriental themes can also be found in the work of 20th-century artists including Henri Matisse, Pierre-Auguste Renoir, and Wassily Kandinsky. Orientalist artists predominantly depicted scenes of the Arabian Desert, portraits of natives with Oriental artefacts and clothing, the harem, odalisques, and Oriental architecture. Broadly speaking, the Orientalists represented the Orient as primitive yet opulent, and in stark contrast to the "rational" and enlightened West. Much of the scholarship around (and the very definition) of Orientalism in the 20th century is indebted to Said’s Orientalism (1977), which discusses why the West has preconceived notions of the Orient (and primarily the peoples of the Middle East).


Tempo ◽  
1988 ◽  
pp. 35-40 ◽  
Author(s):  
Raymond Head

In the two previous articles in this series (TEMPO 158 and 160) I examined how Holst became involved in Indian studies, and how his involvement essentially reflected a pattern of growing awareness of India in the West. The vedic hymns were a revelation to him, and obsessed him for several years. During this period (the first decade of the 20th century) Holst's ideas about music began to change: partly because he was in the process of rejecting his immediate musical past, and partly because he had discovered that an investigation of folksong and renaissance music might help him develop a more personal style. For a time the old and the new co-existed, often uneasily, as is especially evident in two of his major ‘Indian’ works—the opera Savitri, and the cantata The Cloud Messenger.


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