scholarly journals Трансформация культурных ценностей в России. Зарисовка проблематики

2017 ◽  
Vol 16 ◽  
pp. 35-49
Author(s):  
Mikołaj Mazuś
Keyword(s):  
Cultural Values ◽  
Human Life ◽  
Human Mind ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Historical Process ◽  
Literature And Politics ◽  
The World ◽  
The Subject ◽  
Definition Of

The transformation of cultural values in Russia. An outline of the issue of culture in the broadest sense of the world is the entirety of various manifestations of human life. Therefore it is one of the most commonly used concepts in humanistic works. One can refer to culture by raising a number of topics – arts, literature and human mind. When there is a need for a precise definition of culture, certain problems occur. Polish scholar Bronisław Malinowski points out that culture can be understood as human activity in general, including ideas, religious and spiritual issues, art, literature, and politics. Such an approach to culture can lead to the neglection of the historical process. The subject of the present study are selected religious pieces from the period of tsar Peter I.Key words: Russia; Peter I; history vs. literature; Eastern Orthodox Church;

scholarly journals The Dichotomy of the Contemplative and Active Attitude to the World in I. S. Turgenev

2020 ◽  
Vol 27 (1) ◽  
pp. 211-238
Author(s):  
Vyacheslav M. Golovko
Keyword(s):  
Human Life ◽  
Don Quixote ◽  
The World ◽  
Responsible Attitude ◽  
The Subject ◽  
Human Attitude ◽  
Scientific Reflection ◽  
Definition Of ◽  
The Individual

<p>The subject of scientific reflection is the contemplation and action as ways of the human attitude to the world, existence, substantiated and accomplished in the ontology of human life by I.&nbsp;S.&nbsp;Turgenev, thinker and artist. The presence of a &ldquo;thought&rdquo; and &ldquo;will&rdquo;, consciousness and action, knowledge and transformation is considered by the writer as a fundamental characteristic of the human way of existence, which becomes the semantic core of the philosophical and anthropological concept of the article-speech &ldquo;Hamlet and Don Quixote&rdquo; (1860), fundamental for the research on Turgenev's creative work at the level of historical poetics. The activity approach to the person, strengthened at the turn of the classical and non-classical stages of development of philosophical thought,&nbsp;&mdash; the time of formation of Turgenev&rsquo;s world outlook, explains converging of the points of opposite &ldquo;native types&rdquo;, their transition from the ideal existence into the real one, their equally weighted opposition to the &ldquo;evil and lies&rdquo;. As a result, according to Turgenev's view the images of Hamlet and Don Quixote come together on the ground of &ldquo;worship to the Truth&rdquo; and the &ldquo;idea of high merits&rdquo; of the individual, in which the human &ldquo;nature&rdquo; and &ldquo;quintessence&rdquo; are objectified. Therefore, the analysis of the hamletian and don-quijotian types could be carried out by Turgenev just within the universal socio-cosmic lay of the interrelation of the opposites inherent in centripetal and centrifugal natural forces and their tendency to synthesis. The &ldquo;tragic aspect of human life&rdquo; engendered by the inaccessibility of such synthesis may be overcome by means of comprehension of the Truth, the &ldquo;true meaning of nature&rdquo;. Moreover, Turgenev&rsquo;s ontological idea of the &ldquo;Conciliation and absorbtion of everything existing in the other&rdquo;, argued at the attitudinal and aesthetic levels, is the basis for the definition of the meaning of human life. This meaning is found in the balance between the content of all human life and the world, society, other people in the name of the &ldquo;ideal&rdquo;, establishment of the truth and justice. Hence, contemplation and action as forms of a morally responsible attitude to life in Turgenev&rsquo;s artistic ontology are directly related to the problem of &ldquo;high levels&rdquo; and quality of human existence.</p>

Globalization, civilizations, and stadial universalism

2020 ◽  
Vol 1 (100) ◽  
pp. 58-63
Author(s):  
T. Kychkyruk ◽  
Keyword(s):  
Eighteenth Century ◽  
Historical Development ◽  
Linear Time ◽  
World History ◽  
Time Model ◽  
Historical Process ◽  
The World ◽  
Gradual Development ◽  
The Subject ◽  
Definition Of

The contradictions between the various paradigms of civilization and the related problems of world globalization, as well as the interaction of civilizations are the subject of many sciences. Globalization is interpreted as the interaction of civilizations. Thus, civilization becomes one of the main categories in the process of explaining and understanding the world. Today there is no generally accepted definition of the term “civilization” - it is defined and interpreted differently. Sometimes it is used as a synonym for the term “culture”. Civilization can also refer to society as a whole. The “embryos” of the civilizational-stadial approach to the historical development appeared in the eighteenth century, when the concept of civilization was introduced into scientific circulation; and the representatives of this approach grounded their ideas on the unity of the world history. According to the stadial approach to the development of society, the historical process is characterized by progressiveness and gradual development. This approach is based on the linear time model. The paper aims to investigate such phenomena as “civilization” and “stadial universalism”.

Delving into Horror

2019 ◽  
Vol 29 (5) ◽  
pp. 135-150
Keyword(s):  
The Self ◽  
Time And Space ◽  
The Third ◽  
The World ◽  
The Subject ◽  
Perception Of Time ◽  
Definition Of

The springboard for this essay is the author’s encounter with the feeling of horror and her attempts to understand what place horror has in philosophy. The inquiry relies upon Leonid Lipavsky’s “Investigation of Horror” and on various textual plunges into the fanged and clawed (and possibly noumenal) abyss of Nick Land’s work. Various experiences of horror are examined in order to build something of a typology, while also distilling the elements characteristic of the experience of horror in general. The essay’s overall hypothesis is that horror arises from a disruption of the usual ways of determining the boundaries between external things and the self, and this leads to a distinction between three subtypes of horror. In the first subtype, horror begins with the indeterminacy at the boundaries of things, a confrontation with something that defeats attempts to define it and thereby calls into question the definition of the self. In the second subtype, horror springs from the inability to determine one’s own boundaries, a process opposed by the crushing determinacy of the world. In the third subtype, horror unfolds by means of a substitution of one determinacy by another which is unexpected and ungrounded. In all three subtypes of horror, the disturbance of determinacy deprives the subject, the thinking entity, of its customary foundation for thought, and even of an explanation of how that foundation was lost; at times this can lead to impairment of the perception of time and space. Understood this way, horror comes within a hair’s breadth of madness - and may well cross over into it.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

scholarly journals Metaphysics and the Existential Problematic of Human Finitude

Lumen et Vita ◽  
2017 ◽  
Vol 7 (2) ◽  
Author(s):  
Taylor Nutter
Keyword(s):  
Human Life ◽  
Practical Importance ◽  
Human Person ◽  
Finite Horizon ◽  
The World ◽  
The Face ◽  
The Subject ◽  
Intentional Structure ◽  
Working Out ◽  
Human Finitude

Rather than being of little practical importance, the metaphysical underpinnings of a given horizon determine the character of its existential problematic. With the breakdown of classical metaphysics concomitant with the modern turn to the subjective, the existential problematic of finitude as ultimate horizon arose. According to this subjective turn, the human person can no longer engage the world as though it were in itself constituted by transcendently grounded meaning and value. Standing within this genealogical lineage, Martin Heidegger undertook a phenomenological investigation into the existential constitution of the human person which defines authenticity in terms of finitude. For the early Heidegger, human life is essentially ‘guilty’. This guilt, however, is not the traditional cognizance of one’s sinfulness, but the foundational Nichtigkeit (‘nullity’) of life and its attendant possibilities in the light of the ultimate finality of death. Authenticity, then, consists of a resolute working out of one’s life in the face of such inevitable finality. For the later Heidegger, the finite horizon of a particular epochal disclosure gifts Being to thought and determines it thereby. Authenticity in this case consists of giving oneself over to be appropriated by an event of Being. In contrast, Lonergan understands authenticity as being true to that primordial love which beckons us to intellectual probity and responsibility in working out life’s possibilities. This essay will illustrate how Lonergan’s analysis of the intentional structure of human conscious operations stands as a corrective to Heidegger’s early existential analysis of human being-in-the-world and later thought about Being. While Lonergan defines authenticity as loving openness to transcendent Being, Heidegger, because of his forgetfulness of the subject in her conscious operations, does not allow for a transcendence which stands beyond any finite horizon. 

scholarly journals Humanity and Humanitarianism: An Ambiguous Connection

2018 ◽  
pp. 44-54
Author(s):  
E. V. Zolotukhina-Abolina
Keyword(s):  
Subject Matter ◽  
Human Life ◽  
The World ◽  
The Subject ◽  
The Relationship

The article discusses the relationship between the concepts of humanitarianism and humanity, which the author dissociates from each other, also separating them from the concept of humanism. The author believes that these concepts are often confused, they form a “semantic cloud,” intuitively comprehended as integrity and referring us to the image of man as the center of the world and the subject matter of discussion in ethics, aesthetics, psychology as well as philosophy and other “free arts.” However, these concepts need to be distinguished. Humanism represents a conceptual theoretical setting for considering a person as a free, independent and active being, while, in the author’s opinion, humanitarianism is a literary (philosophical and artistic) form of statements about a person. At the same time, humanity is meant as a characteristic of behavior and attitudes that motivate this behavior, such as the motives of kindness, philanthropy, benevolence. The article reveals the main features of humanitarianism and also shows that humanitarian texts are not always texts originating from attitudes of humanity and pursuing humanity. Literary reflection on the subject of a man does not necessarily need kindness and benevolence. The article provides examples of both the coincidence of humanitarianism and humanity and their divergence. The author draws attention to the existence of humanitarian but not humane texts, some of which cannot be attributed as philanthropic and other ones – as optimistic. The author considers it necessary not to confuse closely related concepts, denoting different aspects of human life and culture.

Traditional and Modern Art

2017 ◽  
pp. 52-72
Keyword(s):  
Visual Arts ◽  
Visual Art ◽  
Modern Art ◽  
Human Capabilities ◽  
The World ◽  
The Subject ◽  
Comprehensive Manner ◽  
Textual Traditions ◽  
Classical Greek Philosophy ◽  
Definition Of

In visual arts both the subject matter and the techniques form traditions extending sometimes through millennia, recording the human evolution and humanity in far more direct ways than, for instance, textual traditions can ever do. In short, visual arts open a rare window to the essence of humanity itself. Visual art is testing in a comprehensive manner the human capabilities to experience the world. Modern art has further opened up the whole definition of visual arts and freed even greater number of possibilities. Anything can be presented as visual art, if the audience is ready to accept it as art and “sees” it as art. I also discuss the basis of art as we inderstand it. Life imitates art and art imitates life. Which one is the copy then? The concept of mimêsis is one of the most frequently misunderstood concepts of classical Greek philosophy. In spite of breaks in tradition and misunderstandings, what is most important, is that in European art traditions the idea of liberal art as a means of expressing and shaping in a creative way ideas has kept alive and strives.

Who Changes the World

2017 ◽  
Author(s):  
Claudia Leeb
Keyword(s):  
The Political ◽  
Political Subject ◽  
The World ◽  
Mind And Body ◽  
The Subject ◽  
Definition Of

“Who Changes the World: The Political Subject-in-Outline” introduces the idea of the political subject-in-outline to creatively engage with the tension between the exclusionary character of the political subject and its necessity for agency. It explains why giving up on the subject altogether or theorizing it as a constantly shifting entity is implicated in the project of capitalism, and acknowledges the necessity of defining a political subject to critique and transform capitalism. Yet its outline reminds people that any definition of the political subject must remain permanently open for contestation to avoid its exclusionary character. This chapter also explains that the subject-in-outline aims to establish a mediated relation between the universal and particular, as well as mind and body. Furthermore, it shows that the idea of a political subject-in-outline can help people avoid alienation, instrumental relations, and the coldness of love in capitalism.

scholarly journals What is the Meaning of Critical Thinking in the Context of Globalization?

MANUSYA ◽  
2001 ◽  
Vol 4 (3) ◽  
pp. 80-96
Author(s):  
Stephen Evans
Keyword(s):  
Critical Thinking ◽  
Subject Matter ◽  
Recent Literature ◽  
Clear Picture ◽  
The World ◽  
The Subject ◽  
Definition Of

A review of recent literature advocating critical thinking as a necessary response to ‘globalizationʼ, gives no clear picture of what critical thinking is. Drawing on Kant and Hermeneutics, this paper proposes a critical definition of critical thinking as an understanding of its subject-matter which questions itself, and a characterization of critical thinking as the tension of standing within the subject-matter while holding it at a distance. Considered against a backdrop of concerns about ‘globalizationʼ, critical thinking is seen, not only as an intellectual method, but also as an existential engagement of the world.

Mathematics and Modern Life

1928 ◽  
Vol 21 (6) ◽  
pp. 350-352
Author(s):  
Harry C. Barber
Keyword(s):  
Secondary School ◽  
Mathematics Teaching ◽  
School Curriculum ◽  
Modern Life ◽  
Mathematics Courses ◽  
The World ◽  
The Subject ◽  
Definition Of

Present day demands that each subject justify its existence in the school curriculum are so well known as to need no review in this paper. The bearing of these demands on mathematics, however, presents an interesting situation when considered in relation to the increasing importance of mathematics in modern civilization. It is a curious phenomenon that mathematics should be challenged just at this time when its value in the world is greater and more apparent than ever before. This challenge docs not so much question the value of mathematics itself as the objl?ctives of ntathematics teaching, the content of mathematics courses, and the methods of presentation. The mathematics of the secondary school may well be criticized as being too mechanical, too much concerned with technique, too little concerned with the true kernel of the subject. The leaders within the field of mathematics teaching are in hearty accord with these criticisms, and they are making a constant battle against (1) too meagre a definition of mathematics and too narrow a concept of its possibilities, (2) the use of obsolescent material, (3) the rote method of presentation.

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