scholarly journals Ярмарок – торг – обмін як фрейм просторового пограниччя (М. Гоголь – Г. Квітка-Основ’яненко)

Author(s):  
Artur Malinowski

A fair – a successful demonstration form of the translation of social experience, tradition, customary rules in the form of collective action. This is an all-public action with the representation of the symbolic series of culture, era, and society.Given the honourable place of the fair in the works of M. Gogol, V. Narizhniy, M. Pogodin, G. Kvitka-Osnovyanenko, E. Grebinki, V. Sollogub, etc., it seems expedient to emphasize the modernity of its nature, a radical change in relations between the subject and the object, or between the subject and the predicate, that is, the statement about this subject, its semantic definition. In other words, denotation gives way to a more virtual, fictitious relationship between the participants (subjects) of the fair and its objects.The gallery of fairs is opened with an embodiment of a two-vector-oriented culture by M. Gogol. In his “Sorochinsky Fair” (1831), he allegedly programmed the further reception of this image, and his primacy, the authority of all recognized. Indeed, Gogol creates the fair primarily not in the plane of the narrative, but as a field for experiment, a space of various communicative discourses of pragmatic orientation. Therefore, a literary, verbal-mimetic expression serves here as a powerful tool for constructing a spectacular dramatic action with many acts, scenes and microscales, genre pictures and anecdotal inserts. The effect of suggestive suggestion, literally the modelling of juicy images, facilitates a meeting of human life with the world through experience, communication, knowledge and the discovery of unfamiliar spheres. 

Lumen et Vita ◽  
2017 ◽  
Vol 7 (2) ◽  
Author(s):  
Taylor Nutter

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. 


Author(s):  
E. V. Zolotukhina-Abolina

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.


2020 ◽  
pp. 67-84
Author(s):  
Joanna Szczęk

The constant presence of animals in human life influences language. It is not only a rich animal and zoonotic lexis but also a way of perceiving animals, the attributes assigned to them and the behaviour observed. Through the prism of language, one can show the linguistic image of the world of a selected fragment of reality. The subject matter of this study is the linguistic image of the world based on personal insults with an animalistic component in German and Polish. The work is confrontational. The research corpus is constructed of personal zoonotic names collected from the dictionaries of both languages. The aim is to present the linguistic picture of the world based on the collected units and indicate, on this basis, the similarities and differences in the mentioned scope. Based on the analysis of the corpus, the appropriate conclusions are drawn about the perception of animals in both language cultures. Due to similar experiences in contact with animals, one can expect mainly similarities in this regard.


2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping


Author(s):  
John Cottingham

In many contemporary debates, religion and science are cast as rivals, supposedly offering competing explanations of the origins and nature of the cosmos. This chapter argues that we need a more “humane” model of religious understanding, one that is responsive to the actual role played by religion in the life of the believer. Understanding the world religiously is less about subscribing to explanatory hypotheses than about a certain mode of engagement with reality, requiring a moral and spiritual transformation of the subject. This has important implications for the appropriate way to philosophize about religion. Instead of an epistemology of control, operating through the detached evaluation of “spectator evidence,” we may need to substitute an epistemology of receptivity. In religion, as in many areas of human life, proper perception and understanding may require a process of attunement for the relevant evidence to become manifest.


Philosophy ◽  
1945 ◽  
Vol 20 (75) ◽  
pp. 17-30 ◽  
Author(s):  
Helen Wodehouse

Reading and re-reading the difficult and important small book I and Thou, by Professor Martin Buber, which Mr. Ronald Gregor Smith has translated with so much care and skill, and trying to make it clearer to myself in words of my own, I find myself at odds on the threshold with the translator's Introduction. He is explaining the title and the general theme of the book:—“There is, Buber shows, a radical difference between a man's attitude to other men and his attitude to things. The attitude to other men is a relation between persons, to things it is a connexion with objects. In the personal relation one subject—I—confronts another subject—Thou; in the connexion with things the subject contemplates and experiences an object. These two attitudes represent the basic twofold situation of human life, the former constituting the ‘world of Thou,’ and the latter the ‘world of It’” (p. vi).


2020 ◽  
Vol 27 (1) ◽  
pp. 211-238
Author(s):  
Vyacheslav M. Golovko

<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>


Author(s):  
Victoria Olaya Aguilar

ResumenLa lengua desempeña un papel muy importante en la vida humana, pues a través de esta un individuo puedemanifestar sentimientos y emociones; estrechar relaciones con un grupo o tomar distancia de este. En fin, puede manifestar sus visiones de mundo. Es por ello que estudiar la lengua no solo permite abordarla desde su estructura, sino que también permite analizar al hombre en interacción, al hombre circunscrito en un espacio social. Dentro de esas interacciones encontramos el uso de apodos, como unamanera de interpretar la realidad, práctica muy común en Cartagena, y que constituye el objeto de estudio del presente trabajo, cuyo propósito es, entre otros, caracterizar desde un punto de vista sociosemántico los apodos empleados por los miembros de dicha comunidad. Palabras clave: apodo, signo lingüístico, semántica, motivación, arbitrariedad, denotación, connotación.AbstractLanguage plays an important role in human life; through language,individuals can express their feelings and emotions, strengthen relationships with a group or keep distance fromit. In other words, they can express their perspective of the world. That is why studying language not only allows the study of its structure, but also the analysis of interaction between human beings, circumscribed in social space. Among these interactions we find the use of nicknames as a way to interpret reality, a very common practice in Cartagena, which is the subject of study in this paper. The purpose of this work is to characterize the nicknames used by members of this community from a sociosemanticpoint of view.Key Words: Nickname, linguistic sign, semantics, motivation, arbitrariness, denotation, connotation.


2019 ◽  
Author(s):  
Rıdvan Karacan ◽  
Zişan Kılıçkan

<p></p><p>Despite the fact that the global economy grows, the income inequality increases. The Income Inequality is an important factor which affects the human life negatively both in the financial and the social manner. It has been made lots of investigations whose topic is the economic growth and the income inequality. In this paper, it has been compared the connection between the economic growth and the income inequality in terms of the polity in the countries. Therefore, it has been desired to be brought a different perspective into the literature on the subject of the economic growth and the income inequality. It has been given information about the situation in the world especially aimed at the income inequality. The correlation of “Gini Coefficient” and “Economic Growth” belonging to the democratic countries (USA, United Kingdom and Germany) and the autocratic countries (Ethiopia, Nigeria and Gabon) in terms of their polities has been tested with the Panel Data Methodology. Empirical analysis involves the period of 1995-2015. In the results obtained by making Panel Data Model, it has been ascertained a negative correlation between the Economic Growth and the Income Inequality for the democratic countries. However in the autocratic countries, it has been seen that this correlation is very weak.</p><br><p></p>


Author(s):  
Savchyn M.V.

The purpose of the article is a theoretical and practical substantiation of the test questionnaire “Fundamental worldview orientations of an individual” and a description of the stages of its creation. The following methods are used: a theoretical analysis, an empirical research. A variant of the test questionnaire, methods of its application and calculation of the quantitative data are described.Results and conclusions. It is stated that the diagnosing fundamental attitudes of an individual to himself, to other people, to life, the world and the spiritual sphere by a psychologist allows him to more effectively assist a client or a patient in strengthening his mental, psychological, social, moral and spiritual health. The article demonstrates the constructiveness of J. Powell’s idea that the integrity of human life depends on the perception and understanding of one’s own inner world and the world of others, the meaning of life, attitude to the nature and the spiritual reality. It is noted that the questionnaire created by the author for psychotherapeutic purposes cannot be used for diagnostic purposes due to the low reliability of the obtained quantitative results. The point adaptation techniques and the criteria of formulation of the author’s variant of the diagnostic test questionnaire “Fundamental worldview orientations of an individual” are characterized. PhD’s and Masters of psychology and pedagogy expertly tested the formulated scales and their points. The stages of its creation are described (adaptation of statements to the national realities, formation of criteria for selecting formulating statements; initial verification of validity and reliability of the questionnaire, statistical processing of primary data with determining relevant statistical indicators; improving statements and testing the improved version, checking the reliability and the constructive validity of the criteria), methods of checking the validity and reliability of the scales are suggested, relevant statistical indicators are characterized, stimulus material of the questionnaire is demonstrated, which includes the instructions to the subject, a list of five scales (“Views on life”, “Views on God”, “Views on other people”, “Views on nature”, “Views on oneself”), a form to fill in the answers, a list of direct and inverse statements in scales and the codes of translating answers into points. The types of respondents’ views are defined comparing with separate scales (1) positively constructive, harmonious; 2) positively disharmonious; 3) negatively disharmonious; 4) negatively destructive) and similar types of generalized worldviews of a subject. The obtained results can be used as data in counselling, correctional and psychotherapeutic activities of a practical psychologist.Key words: views of individual, validity, reliability, diagnostic scales, statistical indicators, view types. Мета статті – теоретичне і практичне обґрунтування тест-питальника «Фундаментальні світоглядні орієнтації особистості», опис етапів його створення. Методи. Використані такі методи: теоретичний аналіз, емпіричне дослідження. Описано варіант тестового питальника, методика його застосування й обчислення кількісних даних.Результати та висновки. Констатується, що діагностика психологом фундаментальних ставлень особистості до себе, до інших людей, до життя, світу та духовної сфери дозволяє йому ефективніше надавати допомогу тому, хто її потребуючому, клієнту чи пацієнту, у зміцненні його психічного, психологічного, соціального, морального та духовного здоров’я. Вказується на конструктивність ідеї Дж. Пауелла про залежність повноти людського життя від бачення, способів розуміння власного внутрішнього світу, світу інших, смислу життя, ставлення до природи та духовної реальності. Зазначається, що створений автором для психотерапевтичних цілей питальник не можна використати з діагностичною метою у зв’язку з низькою надійністю одержуваних кількісних результатів. Охарактеризовані напрями адаптації пунктів та критерії формулювання нових авторського варіанта діагностичного тест-питальника «Фундаментальні світогляди орієнтації особистості». У ролі експертів сформульованих шкал та їхніх пунктів виступили кандидати психологічних наук і магістри психології та педагогіки. Описано етапи його створення (адаптація тверджень до вітчизняних реалій, формування критеріїв добору тверджень та їх формулювання; первинна перевірка валідності та надійності питальника, статистичне опрацювання одержаних первинних даних із визначенням відповідних статистичних показників; удосконалення тверджень і випробовування вдосконаленого варіанта, перевірка надійності, критеріальної та конструктивної валідності), викладено методи перевірки валідності та надійності шкал, характеризуються відповідні статистичні показники, викладається стимульний матеріал питальника, що включає інструкцію досліджуваному, перелік пунктів п’яти шкал («Уявлення про життя», «Уявлення про Бога», «Уявлення про інших людей», «Уявлення про природу», «Уявлення про себе»), бланк для відповідей, перелік прямих і зворотних тверджень у шкалах, коди їх переведення відповідей у бали. Виділено типи уявлень респондентів за окремими шкалами (1) позитивно-конструктивний, гармонійний; 2) позитивно-дисгармонійний; 3) негативно-дисгармонійний; 4) негативно-деструктивний)), аналогічні типи узагальнених світоглядних уявлень досліджуваного. Зазначається, що отримані дані можуть бути використані в консультативній, корекційній та психотерапевтичній діяльності практичного психолога.Ключові слова: уявлення особистості, валідність, надійність, діагностичні шкали, статистичні показники, типи уявлень.


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