ФАШИСТСКАЯ МОРАЛЬ VS. МЫШЛЕНИЕ

2018 ◽  
Vol 13 (2) ◽  
pp. 128
Author(s):  
E. I. Naumova ◽  
A. V. Makarin
Keyword(s):  
Social Space ◽  
Private Property ◽  
Personal Responsibility ◽  
Private Sphere ◽  
Public And Private ◽  
Banality Of Evil ◽  
The Social ◽  
The World ◽  
Main Thing ◽  
Totalitarian Regimes

this article is about the conflict between such phenomenons as the fascist morality and thinking. The fascist morality is the distinctive feature of the totalitarian regimes, it based on the capitalist rationality. The origins of the capitalist rationality are connected with two processes: the extinction of the antique division into public and private sphere and the expropriation of the property. In antique time the property was the private space of the person, the place of his birth and death. The expropriation happened with the Reformation that, firstly, lead to the destruction of the dichotomy public/private and, secondly, laid foundation for the capitalism. The social space destroyed the public/private sphere and the social possession of the things emerged instead of the private property. The man alienated of the world and earth and it means the transition from the modus «taking care of ourselves» to the regime of production. The «mass» person, atomized and lonely, appeared with the classless society, imperialistic tendencies and totalitarian movements in the Modern Time. Imperialism is the phenomenon of the global tendencies of the expansion of the capital in connection with the totalitarian movements. The imposition of totalitarianism and its intellectual consequences find the description in the private Eichmann case which demonstrates that the person lose the main thing — the ability of thinking — in the frame of totalitarian system. Cognition with its pragmatic aspect become the basis of the New European/capitalist rationality in contrary to the thinking. The capitalist rationality is «thinking» by to the rules. The conception of the banality of evil opened through this phenomenon: people support the criminal regime because of the habit to live by the rules. If the rules change, the person submit to this rules by inertia. Totalitarian system break of the habit to live one’s mind, in particular, make own judgment about the world. The basis of the fascist morality is that the person ready to kill another, carrying out the criminal order, and reject to bear the personal responsibility for his actions. The maxim of the fascist morality is such: of two evils choose the lesser.

ФАШИСТСКАЯ МОРАЛЬ VS. МЫШЛЕНИЕ

2018 ◽  
Vol 13 (2) ◽  
pp. 137
Author(s):  
E. I. Naumova ◽  
A. V. Makarin
Keyword(s):  
Social Space ◽  
Private Property ◽  
Personal Responsibility ◽  
Private Sphere ◽  
Public And Private ◽  
Banality Of Evil ◽  
The Social ◽  
The World ◽  
Main Thing ◽  
Totalitarian Regimes

this article is about the conflict between such phenomenons as the fascist morality and thinking. The fascist morality is the distinctive feature of the totalitarian regimes, it based on the capitalist rationality. The origins of the capitalist rationality are connected with two processes: the extinction of the antique division into public and private sphere and the expropriation of the property. In antique time the property was the private space of the person, the place of his birth and death. The expropriation happened with the Reformation that, firstly, lead to the destruction of the dichotomy public/private and, secondly, laid foundation for the capitalism. The social space destroyed the public/private sphere and the social possession of the things emerged instead of the private property. The man alienated of the world and earth and it means the transition from the modus «taking care of ourselves» to the regime of production. The «mass» person, atomized and lonely, appeared with the classless society, imperialistic tendencies and totalitarian movements in the Modern Time. Imperialism is the phenomenon of the global tendencies of the expansion of the capital in connection with the totalitarian movements. The imposition of totalitarianism and its intellectual consequences find the description in the private Eichmann case which demonstrates that the person lose the main thing — the ability of thinking — in the frame of totalitarian system. Cognition with its pragmatic aspect become the basis of the New European/capitalist rationality in contrary to the thinking. The capitalist rationality is «thinking» by to the rules. The conception of the banality of evil opened through this phenomenon: people support the criminal regime because of the habit to live by the rules. If the rules change, the person submit to this rules by inertia. Totalitarian system break of the habit to live one’s mind, in particular, make own judgment about the world. The basis of the fascist morality is that the person ready to kill another, carrying out the criminal order, and reject to bear the personal responsibility for his actions. The maxim of the fascist morality is such: of two evils choose the lesser.

Augmented Reality: Breaking into What World?

2020 ◽  
Vol 12 (4-2) ◽  
pp. 351-371
Author(s):  
Vladimir Ignatyev ◽  
Keyword(s):  
Augmented Reality ◽  
Social Space ◽  
Complex Structure ◽  
Social Reality ◽  
Relational Theory ◽  
Direct Perception ◽  
The Social ◽  
The World ◽  
Biological Substrate ◽  
The Individual

The article considers the phenomenon of augmented reality as a special hybrid reality and a part of social space. The author compares the differences in approaches to the interpretation of reality in philosophy, social theory and natural science. The provisions of phenomenological sociology are used as a methodological basis for the study. The author substantiates the necessity of conjugation of ontological and epistemological perspectives of interpretation of the “multilayer” social reality. The lack of concentration of attention in most studies on distinguishing these angles leaves the category of social reality on the periphery of the construction of social ontologies. And this is not a paradox, but a desire to avoid difficulties in choosing a research position when solving a problem of a certain class each time that arises: either to build ontological models of each layer of the social, or to re-enter into polemics about the permissible limits of avoiding solipsism. The article shows one of the possible ways out of the vicious circle of polemics about the demarcation of ontology and epistemology by presenting the concepts of ‘social reality’ and ‘social actuality’ as a means of separating research angles. Their application makes it possible to establish that the environment formed by augmented reality is much more complex than it seems to the individual in his direct perception. It includes four spaces: 1) the objective world; 2) the mental world; 3) a hybrid world as a symbiosis of real and imaginary worlds; 4) symbiosis of fragments of the real world - torn apart in space and time and combined with the help of technologies in devices, which make it possible for an individual to be present while observing their combined existence and to operate with them. The author comes to the conclusion that this feature of the organization of space with the help of augmented reality implies the specificity of the changed social space in which individuals have to interact. There is a transformation of the basic ‘cell’ of society - the system of social interaction. It has been established that augmented reality technologies provide additional, qualitatively new opportunities for influencing individual pictures of the world. Augmented reality also complicates virtual reality, introducing, in addition to fictional characteristics, the content of practical actions. Augmented reality not only ‘comprehends’ the world, but is in direct practical contact with it, turning into a special side of constant reality. It was found that the interaction of augmented reality with social reality is reversible. Thanks to this process, social reality from ‘augmented’ reality is transformed into a ‘complex’ one, the qualitative determination of which can be designated as ‘hybrid social reality’. Its mode of existence is more complex than that of the human community, and is inaccessible to them as long as they retain the biological substrate of their corporeity. But no less significant consequence for social and anthropogenic transformation is the emergence in society of its new structural unit - a techno-subject, as an actor of a new species and a new agent that forms a hybrid society. It has been established that the user of augmented reality transforms the provided visual effects in his imagination into really (beyond imagination) existing things and phenomena (ontologization). A reverse movement also takes place - from illusions fixed in the imagination as objects (created by augmented reality), back to pure illusions (reverse hypostatization). The distinction between the observed and the hidden through the introduction of the concepts of social reality and social actuality makes it possible to discover a more complex structure of the social - its multi-layered nature, supplementing the ontology of social reality and, in particular, P. Donati’s relational theory of society, with ideas about such layers as actual and potential, virtual and valid. The article considers the possibility of extending the idea of the heterarchical principle of the structure of society (developed in the works of I.V. Krasavin on the basis of the model of W. McCulloch) to the further development of the augmented reality ontology. The formation of space connections using AR technology is a continuation of the embodiment of the heterarchy principle, which brings the social structure beyond the structures of a constant society.

The Subaltern in Africa’s Political Space: African Political Philosophy and the Mirror of Gender

2017 ◽  
Vol 48 (4) ◽  
pp. 391-407
Author(s):  
Abosede Priscilla Ipadeola
Keyword(s):  
African Women ◽  
Political Space ◽  
Public And Private ◽  
Social Sphere ◽  
The People ◽  
The Social ◽  
The World ◽  
Two Factors ◽  
Colonial Experience ◽  
Political Office

Politics is regarded in many parts of the world, especially in Africa, as a space meant exclusively for men. Therefore, women venturing into politics are made to believe that they are misfits, and the idea is anathematized and strangulated from the outset by those who are supposed to encourage the women. It is popularly believed that it is natural for men to rule over women, while it is considered abnormal and unnatural for women to rule over men. Although different societies have at one time or the other in history been ruled by queens and female warriors, at least, that is not usually seen as bizarre in societies that practice monarchical or imperial rule. In a democracy, however, a lot of people vehemently oppose the idea of a woman vying for a political office. In the case of Africa, two factors are responsible for this: the African people’s colonial experience and the bifurcation of the social sphere into public and private spaces. This has entrenched gender roles into the scheme of social reality held by the people. The people hold that certain roles must be performed by women while certain roles are exclusively for men. This culture has made it increasingly difficult to achieve parity and egalitarianism in gender relations in contemporary Africa and to achieve meaningful development in Africa. This article suggests ideological decolonization as a way out of the current predicament of the African women as the subaltern in the patriarchal and hostile political space of contemporary Africa.

A Citizen Looks at Crime

1961 ◽  
Vol 7 (4) ◽  
pp. 321-328
Author(s):  
James E. Fain
Keyword(s):  
Personal Responsibility ◽  
Divorce Rate ◽  
Modern Society ◽  
Social Effects ◽  
Social Planning ◽  
Public And Private ◽  
New Approach ◽  
Small Communities ◽  
The Social ◽  
Social Units

The urban revolution, the social effects of the population explosion, concentration in huge cities, and the mobility of modern society all tend to make people regard themselves as insignificant and helpless. You have to understand many such things in order to think logically about social disorganization and its ugliest manifestation—crime. I wonder about the four-martini expense account lunch, the lost weekend in suburbia, the divorce rate, and the indications of immorality I see in widespread cheating of the tax system. What does all this mean to crime? Crime can be successfully combated only through a joining of forces by all the leadership elements who are interested in adjusting the nation to its new growth. This will involve an expansion of both public and private services. It will demand a new approach, one calling for total social planning and far more coordination than has so far been attempted. It may also require new social units within the urban mass— small communities of some sort that can retain human individ uality and personal responsibility.

scholarly journals The sience and art of moral responsibility for the future

2020 ◽  
Vol 10 (19) ◽  
pp. 22-30
Author(s):  
Maryna Braterska-Dron ◽  
Keyword(s):  
Moral Responsibility ◽  
Human Life ◽  
Personal Responsibility ◽  
Moral Truth ◽  
Nuclear War ◽  
Actual Problem ◽  
Great Severity ◽  
The World ◽  
The Future ◽  
Main Thing

The article is devoted to the actual problem of the probable future of our civilization and the moral responsibility of mankind for it. In the twentieth century, humanity was actually faced with the threat of man-made destruction of life on the planet. The tragedy of Hiroshima and Nagasaki with great severity raised the question not only about the morality of science, but also the personal responsibility of the scientist for his discoveries. In particular, in 1955, the Einstein-Russell Manifesto was signed, which initiated the widely known Pahous Movement for Peace and Disarmament. Art has responded to the nuclear threat. In 1950, R. Bradbury's story "There Will Be a Graceful Rain" was published. One of the first to address the subject of doomsday was American filmmakers: R. Weiss («The Day the Earth Stalle», 1951), S. Kramer («On the Shore», 1959), S. Kubrick («Doctor Stranzhla», 1964), S. Lumet («Security System», 1964). The idea of moral responsibility of each person for his future was raised on the Soviet screen in the films: «The Escape of Mr. McKinley» (1975, M. Schweitzer), «Sacrifice» (1986, A. Tarkovsky), «Letters of the Dead Man» (1986, K. Lopushansky), «Visitor to the Museum» (1989, K. Lopushansky). It was in the 1970s and 1980s that they became a painful awareness of the insecurity and fragility of human life. It has become clear that nuclear energy can be not only a policy or an economy, but above all a tool of self-destruction. It has been scientifically justified that the greatest threat to humanity lies not where it was not expected. Nuclear war is not only the mass destruction of people, total destruction, radiation, infectious diseases, etc. The main danger is the climate change of the planet, changes in the biosphere (the effect of nuclear winter), which humanity will not be able to survive. marked by a painful awareness of the insecurity and fragility of human life. But today, the biosphere is threatened not only by human waste, environmental pollution, but also by the gradual destruction of the natural environment, the frantic depletion of natural resources, etc. The main thing that threatens our civilization is moral irresponsibility to posterity. What has to happen for humanity to realize the danger of indifference? Personal responsibility for the future of everyone and everyone for the future of everyone is the main principle of survival. The eminent philosopher M. Berdyaev wrote: «The end of the world depends on man, and he will be one way or another, depending on the actions of man... The greatest religious and moral truth to which a man must grow is that he cannot be saved alone. My salvation also involves the salvation of others, my loved ones, the salvation of the whole world, the transformation of the world».

scholarly journals Between Tradition and Modernity: Determining Spatial Systems of Privacy in the Domestic Architecture of Contemporary Iraq

2016 ◽  
Vol 41 (1) ◽  
pp. 74-81
Author(s):  
Ali Al-Thahab ◽  
Sabah Mushatat ◽  
Mohammed Gamal Abdelmonem
Keyword(s):  
Social Space ◽  
Primary Role ◽  
Social Spaces ◽  
Public And Private ◽  
Cultural Aspects ◽  
Social Sphere ◽  
Spatial Systems ◽  
The Social ◽  
The Impact ◽  
The Relationship

The notion of privacy represents a central criterion for both indoor and outdoor social spaces in most traditional Arab settlements. This paper investigates privacy and everyday life as determinants of the physical properties and patterns of the built and urban fabric and will study their impact on traditional settlements and architecture of the home in the contemporary Iraqi city. It illustrates the relationship between socio-cultural aspects of public and private realms using the notion of the social sphere as an investigative tool of the concept of social space in Iraqi houses and local communities (Mahalla). This paper reports that in spite of the impact of other factors in articulating built forms, privacy embodies the primary role under the effects of Islamic rules, principles and culture. The crucial problem is the underestimation of traditional inherited values through opening social spaces to the outside that giving unlimited accesses to the indoor social environment creating many problems with regard to privacy and communal social integration.

scholarly journals Urban Connective Syntax: Re-Imagining the Connective Relationshops of Social Space in Toronto’s Downtown Core

2021 ◽  
Author(s):  
Derek Smart
Keyword(s):  
Social Space ◽  
Public And Private ◽  
City Life ◽  
The Public ◽  
City Community ◽  
The Social ◽  
Private And Public ◽  
City Core ◽  
The City

Urban metropolitan city-centers offer the most complex, socially connective environments in the built world. The social structures fundamentally embedded in city life are, however increasingly being overshadowed by an isolating system of city densification. The City of Toronto, as a territory of exploration, is one of many cities that are evolving a dense array of restrictive boundaries that increasingly challenge human connectivity, and the deep-rooted ability of these environments to establish vibrant city life. It is the role of architecture to mediate the relationships between the public and private territories and to understand how these environments are utilized and engaged by the surrounding context. This thesis has extracted critical environmental components exemplified in city, community, and building territories, and has re-integrated these defining characteristics into an alternative design strategy that establishes a balanced symbiotic relationship between the private and public realms of Toronto’s future City Core.

Parallelisms and affectivity in the negotiation of optimal social proximity

2017 ◽  
Vol 24 (1) ◽  
pp. 41-64
Author(s):  
Rosália Dutra
Keyword(s):  
Social Practice ◽  
Social Space ◽  
Intended Meaning ◽  
Social Proximity ◽  
The Social ◽  
The World ◽  
Exchange Information ◽  
Inner World ◽  
Points Of View ◽  
Communicative Gestures

Abstract This paper explores the ways in which speakers exchange information about themselves, and the world around them, in order to create an optimal social space in which interaction and engagement may be successfully accomplished. Success, in turn, the paper argues, depends on speakers making communicative gestures that involve the expression of certain aspects of their inner world: their preferences, attitudes, interests, beliefs, characterizations, points of view, values, assessments, likes, dislikes, and related notions that are rooted in how they feel about the world. Drawing from multi-party conversational data, the paper argues that resonance is one of the most productive outlets for the construction of ordinary evaluative/emotive stances. In fact, it is through the social practice of resonance itself that the amorphous and subtle nature of affect and emotions takes shape. The utterances that are selected for resonance, the subsequent resonant patterns, and the frequency in which the pattern is reproduced in order to secure the intended meaning are also briefly addressed in the paper.

Imaginary Socialization

2020 ◽  
pp. 133-156
Author(s):  
Mohamed-Ali Adraoui
Keyword(s):  
Social Space ◽  
The Social ◽  
The World ◽  
The Subject

Imaginary socialization refers to the gap between the perception of an identity that makes no concessions and the leeway for interpretation permitted by authorized clerics. It relates more generally to the part of reciprocal construction between the subject and the object. The manner in which the former constructs, and is constructed by, the latter is the source of a vision of the world and the different positions that derive from it. Imaginary socialization echoes the polysemy of religious concepts but also the different ways of apprehending the social space, with a single one perduring in this socialization in order to render coherent the acts and positions taken by practicants.

The Domestic Sphere in Attia Hosain’s Sunlight on a Broken Column (1961): The Home Mirrors the World.

2016 ◽  
Author(s):  
Arunima Dey
Keyword(s):  
Private Sphere ◽  
Domestic Sphere ◽  
Public And Private ◽  
Private Space ◽  
The Public ◽  
The World ◽  
Partition Literature ◽  
Partha Chatterjee ◽  
Partition Of India ◽  
Freedom Movement

By analysing Attia Hosain’s Sunlight on a Broken Column (1961), the article attempts to foreground the significance of home in Indian partition literature. As its theoretical framework, the article refers to postcolonial scholar Partha Chatterjee who claims that the Indian nationalist agenda during freedom movement turned home into a sacred site that was meant to safeguard the native values from the ‘corrupting’ Western ideology, which led to the segregation of the public and private sphere. In this context, the article examines how by focussing on the domestic sphere of home as a microcosmic reflexion of the socio-political changes happening in the country, Hosain reveals that both the private and the public are closely interlinked, thereby debunking the notion that private space is outside of history. Furthermore, the article explores the novel’s depiction of the purdah/zenana culture in order to highlight that though considered a place of refuge, home becomes a regulatory site of assertion of patriarchy-instigated familial, societal and religious codes, which makes it a claustrophobic place for its female inhabitants. In essence, the article argues that Hosain partakes in an alternate, gynocentric narrative of the partition of India.

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