scholarly journals THE PHILOSOPHICAL FOUNDATIONS OF CRITICAL REALISM IN THE OSSETIAN LITERATURE OF THE XIXTH – EARLY XXTH CENTURY.

2020 ◽  
Author(s):  
Р.Я. Фидарова ◽  
И.А. Кайтова
Keyword(s):  
Social Life ◽  
Aesthetic Experience ◽  
Critical Realism ◽  
Philosophical Foundations ◽  
Bourgeois Society ◽  
The Social ◽  
The World ◽  
Public Consciousness ◽  
Life Itself ◽  
Important Means

Критический реализм художественный метод, с помощью которого осетинская литература отражает жизнь в формах самой жизни, в образах, создаваемых посредством специфических приемов типизации различных явлений и фактов действительности. Именно он дает возможность литературе стать важнейшим средством познания мира и человека, раскрыть порой противоречивую сущность жизни, процессуально показать взаимодействие героя и действительности, влияние социально-исторических обстоятельств на формирование личности человека. Одной из важнейших функций осетинского искусства критического реализма является художественное исследование социальной действительности в поступательном ходе ее развития, т.е. изучение и анализ не только уже существующих в обществе форм взаимоотношений людей между собой, но и процесс вызревания также и новых типов людей, характеров и обстоятельств. В целом это существенно меняет характер и сущность осетинской литературы. Критический реализм в осетинской литературе воплощает принципы жизненно-правдивого изображения действительности, целью которых является глубокое, последовательное и осмысленное познание человека и окружающего его мира во всей их противоречивой сути. Как форма общественного сознания, осетинская литература критического реализма отражает сущность объективного мира осетин, но не пассивно и зеркально. Осмысление гносеологических основ ленинской теории отражения приводит к пониманию важности и необходимости постановки вопроса о философских основах критического реализма в осетинской литературе. В целом это дает возможность исследования сложной диалектики ее отношения к действительности. Критический реализм ставит и решает в осетинской литературе сложные философские проблемы, исследуя структуру буржуазного общества на стыке XIX и ХХ вв., т.е. на стыке эпох: своеобразие и сущность труда, собственности, морали, семьи, человека, народа, классов, специфики системы общественного управления, эволюции общественного и индивидуального сознания, духовности осетинского общества и т.д. Таким образом, критический реализм дает возможность глубоко и многоаспектно проанализировать анатомию осетинского общества и в целом общественного бытия осетин. Благодаря критическому реализму осетинская литература сформировала универсально-целостный философский взгляд на общественную жизнь, на взаимосвязи общества и человека накопила большой художественно-эстетический опыт осмысления проблем общества и человека. Critical realism is an artistic method by which Ossetian literature reflects life in the forms of life itself in images created through specific techniques of typifying various phenomena and facts of reality. It is this very method which makes it possible for literature to become the most important means of understanding the world and a man, to reveal the sometimes contradictory essence of life, to procedurally show the interaction of the hero and reality, the influence of socio-historical circumstances on the formation of ones personality. One of the most important functions of the Ossetian art of critical realism is an artistic study of social reality in the progressive course of its development, i.e. the study and analysis of not only forms of relationships between people among themselves existing in the society, but also of the process of maturing of completely new types of people, characters and circumstances. In general, this significantly changes the nature and essence of the Ossetian literature. Critical realism in the Ossetian literature embodies the principles of a life-truthful depiction of the reality, the purpose of which is deep, consistent and meaningful knowledge of a person and the world around him in all their contradictory essence. As a form of public consciousness, the Ossetian literature of critical realism reflects the essence of the objective world of the Ossetians, but not passively and speculatively. Understanding the epistemological foundations of the Leninist theory of reflection leads to an understanding of the importance and necessity of raising the question of the philosophical foundations of critical realism in the Ossetian literature. In general, this makes it possible to study the complex dialectics of its relationship to reality. Critical realism poses and solves complex philosophical problems in the Ossetian literature, exploring the structure of bourgeois society at the turn of the XIXth and XXth centuries, i.e. at the intersection of eras, the uniqueness and essence of labor, property, morality, family, man, people, classes, the specifics of the system of public administration, the evolution of social and individual consciousness, the spirituality of Ossetian society, etc. Critical realism makes it possible to deeply and multifacetedly analyze the anatomy of Ossetian society and the general social life of Ossetians. So, thanks to critical realism, Ossetian literature has formed a universally-integrated philosophical view of the social life, of the relationship between society and man accumulated a great artistic and aesthetic experience in understanding the problems of the society and a man.

Resurrection

2009 ◽  
Author(s):  
Leo Tolstoy
Keyword(s):  
Nineteenth Century ◽  
Social Life ◽  
The Novel ◽  
Recent Scholarship ◽  
The Social ◽  
The World

Resurrection (1899) is the last of Tolstoy's major novels. It tells the story of a nobleman's attempt to redeem the suffering his youthful philandering inflicted on a peasant girl who ends up a prisoner in Siberia. Tolstoy's vision of redemption achieved through loving forgiveness, and his condemnation of violence, dominate the novel. An intimate, psychological tale of guilt, anger, and forgiveness, Resurrection is at the same time a panoramic description of social life in Russia at the end of the nineteenth century, reflecting its author's outrage at the social injustices of the world in which he lived. This edition, which updates a classic translation, has explanatory notes and a substantial introduction based on the most recent scholarship in the field.

scholarly journals Poetry as a Social Document: The Social Position of the Arab Woman as Reflected in the Poetry of Nizâr Qabbânî

1975 ◽  
Vol 6 (4) ◽  
pp. 481-494
Author(s):  
Arieh Loya
Keyword(s):  
Social Structure ◽  
Social Life ◽  
Political Organization ◽  
Harsh Environment ◽  
Arab Woman ◽  
Cultural Aspects ◽  
The Social ◽  
The World ◽  
Nomadic Life ◽  
Social Document

No other people in the world, perhaps, have given more information in their poetry on their cultural and social life than have the Arabs over the centuries. Many years before the advent of Islam and long before they had any national political organization, the Arabs had developed a highly articulate poetic art, strict in its syntax and metrical schemes and fantastically rich in its vocabulary and observation of detail. The merciless desert, the harsh environment in which the Arabs lived, their ever shifting nomadic life, left almost no traces of their social structure and the cultural aspects of their life. It is only in their poetry – these monuments built of words – that we find such evidence, and it speaks more eloquently than cuneiform on marble statues ever could.

The Dictatorship of Appearance or Simulation in Present-Day "Democracies" against the Background of the Market Ecocide of the Foundations of Human Life on Earth

2019 ◽  
Vol 15 (3) ◽  
pp. 82-93
Author(s):  
Aleksandr Subetto
Keyword(s):  
Social Life ◽  
Human Life ◽  
Environmental Disaster ◽  
Environmental Destruction ◽  
Global Environmental ◽  
The Social ◽  
The World ◽  
Point Of No Return ◽  
Life On Earth ◽  
Near Future

It is proved that the current era is characterized by many governments around the world as dictatorship of "appearance" or "simulation" of the most activities transforming politics, even the tragic events like local ecological catastrophes, local wars, "colour revolutions", the elections in a "theatre", "acting", on the background of market ecocide – really accelerating processes of the first phase of a Global Environmental Disaster, which, at the transition "point of no return" in the near future, may turn into a process of irreversible environmental destruction of all mankind. This dictatorship of "appearance" or simulation as a "curtain" market democracy, hiding the capitalism-led, process of dehumanization of man, is an indicator of the inadequacy of states and political "elites" imperative of survival of mankind, as the imperative out of the ecological impasse of history in market-capitalist format. There comes a reckoning for this departure into the " market-capitalist illusion of apparent prosperity. The societies of the world, including Rossiya, have faced a dilemma:either environmental destruction, or the Noosphere Breakthrough, which, in its essence, is a change in the social organization of social life and its reproduction – the transition from the dominance of capitalism and the market to the Noosphere Ecological Spiritual Socialism on the basis of scientific and educational society and the management of socionatural evolution.

The Social Life of Fighting Words

2017 ◽  
Vol 3 (1) ◽  
pp. 108-124
Author(s):  
Ronald S. Stade
Keyword(s):  
Social Life ◽  
Large Scale ◽  
Political Correctness ◽  
Conceptual History ◽  
Political Conflicts ◽  
Political Analysis ◽  
The Social ◽  
The World ◽  
History Of ◽  
Contemporary Context

Political correctness has become a fighting word used to dismiss and discredit political opponents. The article traces the conceptual history of this fighting word. In anthropological terms, it describes the social life of the concept of political correctness and its negation, political incorrectness. It does so by adopting a concept-in-motion methodology, which involves tracking the concept through various cultural and political regimes. It represents an attempt to synthesize well-established historiographic and anthropological approaches. A Swedish case is introduced that reveals the kind of large-scale historical movements and deep-seated political conflicts that provide the contemporary context for political correctness and its negation. Thereupon follows an account of the conceptual history of political correctness from the eighteenth century up to the present. Instead of a conventional conclusion, the article ends with a political analysis of the current rise of fascism around the world and how the denunciation of political correctness is both indicative of and instrumental in this process.

Haunting Wholeness: Inviting Ghosts on the Bridge So We Can Transform

2018 ◽  
Vol 25 (9-10) ◽  
pp. 1022-1038
Author(s):  
Cristina M. Dominguez
Keyword(s):  
Social Justice ◽  
Social Life ◽  
Community Member ◽  
The Social ◽  
The World ◽  
Way Of Knowing

In this article, I share my journey toward haunting wholeness in the social justice work that I am beginning to take up as a scholar, teacher, and community member. I evoke Avery Gordon’s notion of haunting, defining it as an experience in which “that which appears to be not there is often a seething presence, acting on and often meddling with taken-for-granted realities.” Investigating hauntings that take place in our lives can take us to a “dense site where history and subjectivity make social life.” Should we dwell and work in this site, should we take up hauntings and their “ghostly things,” I believe, as Gordon does, that we can conjure “a very particular way of knowing what has happened or is happening,” an affective and transformative way of knowing about our moving and relating in the world with others as social beings.

scholarly journals Time management during corona virus Era

2021 ◽  
Vol 39 (7) ◽  
Author(s):  
Saman Saleh ◽  
Abdulkhaleq Nader Qader ◽  
Mosleh Zeebaree ◽  
Goran Yousif Ismael ◽  
Musbah Aqel
Keyword(s):  
Time Management ◽  
Social Life ◽  
Distinctive Features ◽  
Household Tasks ◽  
Human Interactions ◽  
The World ◽  
Life Itself ◽  
Research Findings ◽  
Ancient Civilizations ◽  
And Control

Time management is the ability to plan and control how a person spends his hours in order to achieve his goals effectively. This involves organizing time between different areas of life, from work, household tasks, social life, and hobbies. Time always passes and we cannot control it, but time management is by organizing events in your life in proportion to time. You may often want to get more time in your day, but you only have 24 hours, 1440 minutes, or 86,400 seconds each day. How long can someone invest Time has acquired its importance for a person, as it represents an important dynamic and mobile dimension in his life that he cannot control, and because it is the vessel that embraces all human interactions and products, and because it is life itself, and that life is the amount of time that a person lives from birth until his death. Therefore, many specialists consider time as the most important component of life, and the most important resource available to humans in life, due to its unique and distinctive features. Because of the importance of time for humans, the ancient civilizations and the various monotheistic religions varied in their interest in it, but during research findings that there are important to record a precedent in order to take advantage of each part of the time, its parts to implement the righteous and purposeful workers that benefit them with good and benefit in the world and the hereafter, and warned them against wasting it and this is clearly manifested in many of the evidence included in the recommendation and result in part.

scholarly journals Przestrogi dla utopistów. Wizje optimum dóbr w historii idei w książce Andrzeja Waśkiewicza

2021 ◽  
Vol 65 (2) ◽  
pp. 157-167
Author(s):  
Grzegorz Sokół
Keyword(s):  
Nineteenth Century ◽  
Political Thought ◽  
Social Life ◽  
Social Thought ◽  
New Materialism ◽  
The Social ◽  
The World ◽  
The Future ◽  
The Subject ◽  
Social Orders

The subject of this essay is Andrzej Waśkiewicz’s book Ludzie – rzeczy – ludzie. O porządkach społecznych, gdzie rzeczy łączą, nie dzielą (People–Things–People: On Social Orders Where Things Connect Rather Than Divide People). The book is the work of a historian of ideas and concerns contemporary searches for alternatives to capitalism: the review presents the book’s overview of visions of society in which the market, property, inequality, or profit do not play significant roles. Such visions reach back to Western utopian social and political thought, from Plato to the nineteenth century. In comparing these ideas with contemporary visions of the world of post-capitalism, the author of the book proposes a general typology of such images. Ultimately, in reference to Simmel, he takes a critical stance toward the proposals, recognizing the exchange of goods to be a fundamental and indispensable element of social life. The author of the review raises two issues that came to mind while reading the book. First, the juxtaposition of texts of a very different nature within the uniform category of “utopia” causes us to question the role and status of reflections regarding the future and of speculative theory in contemporary social thought; second, such a juxtaposition suggests that reflecting on the social “optimal good” requires a much more precise and complex conception of a “thing,” for instance, as is proposed by new materialism or anthropological studies of objects and value as such.

The Second Royal Society Nuffield Lecture Anthropological models and social reality

1966 ◽  
Vol 165 (998) ◽  
pp. 20-34 ◽  
Keyword(s):  
Social Life ◽  
Human Life ◽  
Academic Discipline ◽  
Social Reality ◽  
Social Anthropology ◽  
Know How ◽  
The Social ◽  
The World ◽  
History Of ◽  
Human Social Life

In trying to show you the character of social anthropology as an academic discipline, I might try to sketch some substantive and perhaps intriguing findings in the field, or the history of its development, or some of its major intellectual problems today. I have chosen the last of these alternatives, because by showing the general problems we are grappling with I hope to reveal to you, in part no doubt inadvertently, the ways that anthropologists think, and also how our difficulties in part arise from the character of the social reality itself, which we confront and try to understand. The fundamental questions which social anthropology asks are about the forms, the nature, and the extent of order in human social life, as it can be observed in the different parts of the world. There is no need to prejudge the extent of this order; as members of one society we know how unpredictable social life can be. But concretely, human life varies greatly around the world, and it seems possible to characterize its forms to some extent. We seek means systematically to discover, record and understand these forms.

Genealogies of the Global

2006 ◽  
Vol 23 (2-3) ◽  
pp. 387-392 ◽  
Author(s):  
Mike Featherstone
Keyword(s):  
Social Life ◽  
Life Forms ◽  
Linear Process ◽  
Human Beings ◽  
Global Knowledge ◽  
Global Village ◽  
Academic Knowledge ◽  
The Social ◽  
The World ◽  
The Media

The term global suggests all-inclusiveness and brings to mind connectivity, a notion that gained a boost from Marshall McLuhan's reference to the mass-mediated ‘global village’. In the past decade it has rapidly become part of the everyday vocabulary not only of academics and business people, but also has circulated widely in the media in various parts of the world. There have also been the beginnings of political movements against globalization and proposals for ‘de-globalization’ and ‘alternative globalizations’, projects to re-define the global. In effect, the terminology has globalized and globalization is varyingly lauded, reviled and debated around the world. The rationale of much previous thinking on humanity in the social sciences has been to assume a linear process of social integration, as more and more people are drawn into a widening circle of interdependencies in the movement to larger units, but the new forms of binding together of social life necessitate the development of new forms of global knowledge which go beyond the old classifications. It is also in this sense that the tightening of the interdependency chains between human beings, and also between human beings and other life forms, suggests we need to think about the relevance of academic knowledge to the emergent global public sphere.

Habitus and Field

2010 ◽  
Author(s):  
Anna Leander
Keyword(s):  
Social Life ◽  
Social World ◽  
The Body ◽  
International Studies ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Implicit And Explicit ◽  
Heuristic Devices

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.

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