Sociality of Modernity and the Phenomenon of the “Left”

2020 ◽  
Vol 12 (4-1) ◽  
pp. 145-161
Author(s):  
Vadim Rozin ◽  
Keyword(s):  
Middle Ages ◽  
Social Life ◽  
The State ◽  
Value Orientations ◽  
Basic Principles ◽  
Modern Culture ◽  
Counter Reformation ◽  
Cultural Project ◽  
The Rich ◽  
The One

The article analyzes the views of the “left” and criticism of these views by the famous journalist, writer and analyst Yulia Latynina. In addition, the author cites the objections by Latynina from other journalists and political scientists: Andrei Loshak and Evgenia Albats. The author does not consider the disputable arguments to be solid and undertakes his own analysis. It offers a concise outline of the genesis of the modernist culture, starting from the crisis of antiquity and the Middle Ages. Several prerequisites of this culture are highlighted: the need to obtain funds for warfare and at the same time establish order in the territory under control, the processes of reform and counter-reformation, the transfer of the center of power from heaven to earth and, as a result, the formation of a new semantic project, the formation of a new European personality, the development of the economy and cities, the invention and the formation of the state, the struggle of citizens for their rights and ideals. The causes of the crisis of modern culture itself are also discussed: social life has become much more complicated (as a result, it has diverged from the initial ideas of modernity) and technologies have been created that allow the state, society and law to be used differently than intended. As a result, a need arose to build a new semantic cultural project. Such a project was formed by the “left”. It contains two basic principles: the requirement of social justice for all and the socialist organization (distribution, redistribution, taxation, benefits, pensions, etc.) as a way to implement these requirements. In addition, the “left” insist that the rich should share with other citizens. The author shows that the “left” see and think in the framework of the new cultural project that they have created, and therefore do not accept criticism of them. In conclusion, he discusses the anthropological conditions of a possible future culture. On the one hand, it is culture and sociality that determine the value orientations of people, and on the other hand, since a person makes a contribution to sociality, partly depends on his activity whether good prevails over evil.

Konsep Distribusi Pendapatan Dalam Islam

2016 ◽  
Vol 1 (1) ◽  
pp. 85-97
Author(s):  
Moh. Ah. Subhan ZA
Keyword(s):  
Property Rights ◽  
Social Life ◽  
Private Property ◽  
Wealth Distribution ◽  
The State ◽  
Private Property Rights ◽  
Job Opportunities ◽  
The Rich ◽  
The Difference ◽  
Distribution Of Income

The main problem of social life in the community is about how to make the allocation and distribution of income well. Inequality and poverty basically arise not because of the difference of anyone’s strength and weakness in getting livelihood, but because of inappropriate distribution mechanism. With the result that wealth treasure just turns on the rich wealthy, which is in turn, results in the rich get richer and the poor get poorer.Therefore, a discussion on distribution becomes main focus of theory of Islamic economics. Moreover, the discussion of the distribution is not only related to economic issues, but also social and political aspects. On the other side, the economic vision of Islam gives priority to the guarantee of the fulfillment of a better life. Islam emphasizes distributive justice and encloses, in its system, a program for the redistribution of wealth and prosperity, so that each individual is guaranteed with a respectable and friendly standard of living. Islam recognizes private property rights, but the private property rights must be properly distributed. The personal property is used for self and family livelihood, for investment of the working capital, so that it can provide job opportunities for others, for help of the others through zakat, infaq, and shodaqoh. In this way, the wealth not only rotates on the rich, bringing on gap in social life.The problem of wealth distribution is closely related to the welfare of society. Therefore, the state has a duty to regulate the distribution of income in order that the distribution can be fair and reaches appropriate target. The state could at least attempt it by optimizing the role of BAZ (Badan Amil Zakat) and LAZ (Lembaga Amil Zakat) which has all this time been slack. If BAZ and LAZ can be optimized, author believes that inequality and poverty over time will vanish. This is because the majority of Indonesia's population is Muslim.

Bastard Feudalism and the Framing of Thirteenth-Century England

2018 ◽  
Author(s):  
Peter Coss
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
The State ◽  
The Other ◽  
Great Work ◽  
Early Middle Ages ◽  
The One ◽  
The Relationship

In the introduction to his great work of 2005, Framing the Early Middle Ages, Chris Wickham urged not only the necessity of carefully framing our studies at the outset but also the importance of closely defining the words and concepts that we employ, the avoidance ‘cultural sollipsism’ wherever possible and the need to pay particular attention to continuities and discontinuities. Chris has, of course, followed these precepts on a vast scale. My aim in this chapter is a modest one. I aim to review the framing of thirteenth-century England in terms of two only of Chris’s themes: the aristocracy and the state—and even then primarily in terms of the relationship between the two. By the thirteenth century I mean a long thirteenth century stretching from the period of the Angevin reforms of the later twelfth century on the one hand to the early to mid-fourteenth on the other; the reasons for taking this span will, I hope, become clearer during the course of the chapter, but few would doubt that it has a validity.

scholarly journals Performing Statehood through Crises: Citizens, Strangers, Territory

2020 ◽  
Author(s):  
Iver B Neumann ◽  
Ole Jacob Sending
Keyword(s):  
Social Life ◽  
Participant Observation ◽  
The State ◽  
Foreign Affairs ◽  
Humanitarian Crisis ◽  
State Identity ◽  
State Apparatus ◽  
State Actor ◽  
Multiple Audiences ◽  
The One

Abstract This article applies the growing International Relations literature on state performance and performativity to the question of how practitioners categorize different kinds of crises. The aim is to add value to the crisis literature by paying more attention to how performances are staged for multiple audiences, how statehood is produced as a collective (as opposed to an individual) body, and how and why one and the same state actor performs statehood in different ways. Drawing on interviews and participant observation, we discuss how one state apparatus, the Norwegian Ministry of Foreign Affairs (MFA), performs statehood during different types of crisis. The MFA has institutionalized crisis management in three very different ways, depending on whether it defines the crisis as a security crisis, a humanitarian crisis, or a civilian crisis. Different crises have different audiences, are performed in different repertoires, and produce three different aspects of the state that we name, respectively, caretaking, do-gooding, and sovereignty. Bringing the performativity literature to the study of crises gives us a better understanding of the statecraft that goes into using crises as opportunities to make visible and strengthen the state as a presence in national and global social life. Conversely, our focus on the specificity of various state performances highlights how the performance literature stands to gain from differentiating more clearly between the straightforward performing of practices, on the one hand, and the performing of state identity by means of the same practices, on the other.

The Relation of the Slave and the Client to the Master or Patron in Medieval Islam

1971 ◽  
Vol 2 (1) ◽  
pp. 59-66 ◽  
Author(s):  
Paul G. Forand
Keyword(s):  
Middle Ages ◽  
Significant Role ◽  
Social Life ◽  
Near East ◽  
The Other ◽  
Islamic History ◽  
The One ◽  
The Military ◽  
The Relationship ◽  
The Middle Ages

In antiquity and in the Middle Ages slavery played a significant role in the military, economic, political and social life of the Near East. Many studies have been made of these aspects of life, but little has been said in the context of Islam about the psychological bonds which, at least to some extent, characterize the relationship between slave or freedman and master. The institution of ‘mutual alliance’ also played an important part in Islamic history, and there were certain similarities between the relation of the ‘ally’ to the patron on the one hand, and of the freedman to the former master on the other. But it is the purpose of this discussion, in part, to point out some basic differences between the two relationships.

scholarly journals A contrarreforma do Estado na ideologia neoestruturalista da Cepal

2018 ◽  
Vol 15 (40) ◽  
Author(s):  
Vanda Micheli Burginski
Keyword(s):  
Social Life ◽  
The State ◽  
Social Forces ◽  
Left Wing ◽  
Structural Capital ◽  
Role Of The State ◽  
Labor Legislation ◽  
Counter Reformation ◽  
Collective Construction

Resumo – Este artigo explicita a afinidade entre o pensamento neoestruturalista da Cepal e o neoliberalismo, tendo como foco o papel do Estado na acumulação capitalista em face à crise estrutural do capital. O objetivo é trazer os principais elementos teóricos do pensamento estruturalista clássico da Cepal para demonstrar que o neoestruturalismo não se constitui em alternativa ao neoliberalismo. O Estado é acionado para estabelecer a primazia do mercado na definição do desenvolvimento, no sentido de fazer com que as regulações referentes à legislação trabalhista e os direitos sociais sejam reduzidas, em sintonia com as contrarreformas em curso. O programa neoestruturalista não produz enfrentamentos às medidas regressivas que acirram a barbarização da vida social, o que sugere a mobilização de forças sociais para a construção coletiva de um programa de esquerda, de transição para outra sociabilidade. Palavras-Chave: Cepal; neoliberalismo; neoestruturalismo; contrarreforma; Estado.  Abstract – This article explores the affinity between neoestructuralist thinking of ECLAC and neoliberalism, focusing on the role of the state in capitalist accumulation in face of the structural capital crisis. Its goal is to bring the main theoretical elements of classical estructural thinking of ECLAC to demonstrate that neostructuralism does not constitute an alternative to neoliberalism. The state is called upon to establish the defining role of the market primacy in development, in order to ensure that regulations regarding labor legislation and social rights are reduced, in tune with current counter-reformations. The neoestructuralist program does not produce confrontations with regressive measures that aggravate the barbarization of social life, which suggests the mobilization of social forces for the collective construction of a left-wing program, in transition to another type of sociability. Keywords: ECLAC; neoliberalism; neostructuralism; counter-reformation; State.

scholarly journals Proclaiming the Divine Logos to the Man of the Future

2021 ◽  
pp. 137-154
Author(s):  
David Torrijos-Castrillejo
Keyword(s):  
Social Life ◽  
Christian Tradition ◽  
Christian Doctrine ◽  
New Evangelization ◽  
The Future ◽  
Recent Debate ◽  
The Rich ◽  
The One

This paper studies the cooperation of theology in the new evangelization in societies of ancient Christian tradition which are suffering an advanced process of secularization. It begins with Spain, where a recent debate on the influence of Christian intellectuals on social life suggests the ineffectiveness of ecclesiastical resources in transmitting the rich Catholic doctrinal heritage. Then the author deals with the idiosyncrasy of contemporary man, which lies near the one of the immediate future’s man: an uprooted subject who does not believe that life has any meaning, is deeply marked by emotivism and attaches little significance to truth. The theology of tomorrow cannot feed this emotivism but must be proactive in its own way. The proclamation of the Gospel is not different from the exposition of the Church’s doctrine. To detach evangelization from the teaching of Christian doctrine cannot help the encounter with Christ. In order to succeed in transmitting this doctrine by making it suggestive, theologians should work together with experts in communication.

Ilhan Niaz. The Culture of Power and Governance of Pakistan 1947–2008. Karachi, Pakistan: Oxford University Press. 2010. 320 pages. Pak Rupees 595.00

2013 ◽  
Vol 52 (2) ◽  
pp. 175-177 ◽  
Author(s):  
Amina Sarwar
Keyword(s):  
The State ◽  
Oxford University ◽  
Strong Case ◽  
History Of ◽  
The Rich ◽  
The One ◽  
Rich History ◽  
Oxford University Press

“The Culture of Power and Governance of Pakistan 1947–2008” by Ilhan Niaz makes a strong case for the quotation, “the one who does not remember history is bound to live through it”. In the book, the author has tried to trace the current culture of power and governance in Pakistan through the rich history of the subcontinent. He has asked the question that why the State of Pakistan is constantly losing its writ as many incidents, such as the “Laal Masjid” debacle, are challenging the writ of the state. He has also analysed why State of Pakistan is always facing issues in domains of administration, legislation, execution and judiciary. These issues are becoming existential threat to the Pakistani State. The author has blamed the rulers of Pakistan who behave like “Bureaucratic Continental Empires”.

TRIGGERING THE RISE AND DEMISE OF BARBARISM IN THE CASE OF THE PHENOMENON OF THE RELIGIOUS SCOPCHESTVO

2021 ◽  
pp. 326-359
Author(s):  
Л.Л. СЕЛИВАНОВА
Keyword(s):  
Twentieth Century ◽  
Psychological Adjustment ◽  
Middle Ages ◽  
Near East ◽  
The State ◽  
New Approaches ◽  
State And Society ◽  
Mediterranean World ◽  
The Subject ◽  
The One

В статье рассматривается феномен религиозного скопчества, возникший на Древнем Востоке, распространившийся затем в эпоху Античности по всему Средиземноморью и развившийся впоследствии в средневековой Европе. Особое внимание уделяется секте скопцов — ее зарождению, росту, расширению и упадку — в России в период с XVIII по XX вв. Цель статьи — исследовать историческую и психологическую подоплеку этой секты, причины ее возникновения и распада, а также толерантности к ней общества и государства на определенном этапе несмотря на очевидный вред. Автор приходит к выводу, что во всех случаях триггером проявления и преодоления такого рода варварства была репрессивная политика государства. Среди прочего, автор утверждает, что такие эмоционально заряженные проявления варварства оказываются необходимым атрибутом психологической адаптации при переходе на новый уровень общественного развития. Несмотря на то, что о религиозном скопчестве (и, в частности, о русском мистико-экстатическом сектантстве) написано немало, тема все еще недостаточно изучена и открыта для новых подходов, подобных тому, который предлагается в этой статье, без параллелей в российской или мировой науке. The article examines the phenomenon of religious scopchestvo that emerged in the ancient Near East, spread throughout the classical Mediterranean world, and subsequently evolved during the European Middle Ages. The main focus is on the sect of the scoptsy — its inception, growth, expansion, and decline — in Russia during the period from the eighteenth to the twentieth century. The purpose of the article is to examine this sect’s historical and psychological background, the triggers behind its emergence and decay, and why both the state and society happened tolerate it for quite some time in spite of being obviously harmful. The author’s conclusion is that the origin and downfall of this display of barbarism were equally triggered by the repressive policy of the state. Among other issues, the author asserts that such emotionally-charged expressions of barbarism turn out to be a necessary attribute of psychological adjustment when moving to a new level of societal development. While much has been written on the subject of religious scopchestvo — and, specifically on the mystic and ecstatic sectarianism in Russia — the theme appears to be understudied and open to new approaches, like the one advocated in this article with no parallels in Russian or world scholarship.

Parliament in a One-Party State—the Bunge of Tanzania, 1965–70

1974 ◽  
Vol 12 (1) ◽  
pp. 19-43 ◽  
Author(s):  
Helge Kjekshus
Keyword(s):  
Party System ◽  
The State ◽  
Careful Examination ◽  
Basic Principles ◽  
National Assembly ◽  
Presidential Commission ◽  
Rubber Stamp ◽  
The One ◽  
Ruling Party ◽  
Party State

The introduction of the one-party system in Tanzania in 1965 was in part explained as a means of rescuing the National Assembly or Bunge from decline and decay. This institution had become a rubber stamp, according to the Presidential Commission, making few meaningful contributions to the system of government: debates had become ‘lifeless and superficial’, and legislation was passed rapidly and uncritically, ‘without challenge to basic principles or careful examination of detailed provisions’. The President had appropriately raised the question of whether the National Assembly should be formally removed from the structure of the state, or amalgamated with that of the ruling party.

scholarly journals Existential challenges of modernity and vector for their solution

2021 ◽  
pp. 12-21
Author(s):  
Vadim Markovich Rozin
Keyword(s):  
Middle Ages ◽  
Ecological Crisis ◽  
Modern Culture ◽  
Family Ties ◽  
Individual Life ◽  
Modern Age ◽  
Cultural Life ◽  
Entire Society ◽  
The One ◽  
The Individual

This article reviews the challenges and problems of modernity, as well as discusses the ideas and vectors for their solution. The first problem is demotes as the crisis of modern culture and the need to preserve life on the planet. It is associated with the nature and development of European sociality, which generated the ecological crisis, pandemic, and other problems. The author argues that the culture of modernity ceases and is about to be replaced by another culture (future culture). The second problem delineates “social theodicy”, i.e. development of attitude towards increasing evil. The main aspects of this phenomenon are discussed. The third problem pointed by the author, is the problem of salvation and righteous life. In this regard are examined two different models that determine cultural life: semantic view of life of the entire society, and scenarios of individual life. Comparison is conducted on the scenarios of individual life of the Middle Ages and Modern Age; the uncertainty of the latter is underlined (if not readiness for Parousia, then what: engagement in implementation of the project of modernity, but pursuing which purpose – enrichment, success, happiness, fulfillment of duty?). The pattern of the individual scenario of future culture is outlined. Within its framework, a person must solve the following dilemma –on the one hand, human is finite and mortal, while on the other, as a human of history and culture – infinite and immortal. The solution to this dilemma is offered. In conclusion, the author discusses the anchors that the person of the transitional era can rely on: critical and reflexive thinking, family ties, identity, creativity and art.

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