Friedrich III. und die Präsenthaltung des abwesenden Herrschers

2019 ◽  
Vol 46 (4) ◽  
pp. 576-614
Author(s):  
Romedio Schmitz-Esser
Keyword(s):  
Material Culture ◽  
Middle Ages ◽  
Cultural Context ◽  
Modern World ◽  
Master Narrative ◽  
Personal Taste ◽  
Modern Culture ◽  
Frequent Use ◽  
And Performance ◽  
The Individual

Summary Frederick III and the Presence of the Absent Ruler This article takes as a point of departure the frequent use of Emperor Frederick III’s well-known motto „AEIOV“. It will examine this usage to direct closer scrutiny to the role that material culture played in the practice of rulership during the 15th century. It argues that the Emperor’s well-attested love for precious stones, relics and reliquiaries, for building projects, portraits, medals, and treasure pieces was central to his idea of rulership. Moving beyond the traditional view that only Frederick’s personal taste could explain his extensive love for precious items, and refuting the idea that the rise of the individual is the best master-narrative for understanding our sources, the article highlights the novelty of using material culture for establishing presence in the ruler’s often long absences. Cultural historians have emphasized the importance of ritual and performance for pre-modern rulership. Therefore, the king’s or emperor’s absence left a gap that objects could fill: In showing the ruler as St Christopher, naming his motto or showing his coat of arms, in bringing forward his clothes or the carriages the court had used in an adventus, the ruler’s presence was established, remembered, and promised for the future. In using the material culture of his time in this way, Frederick was able to mitigate one of the weak points in his dominion. Its relatively widespread, heterogeneous, and multicentral character necessarily prohibited him from being at all major centres of the Habsburg lands at the same time. Thus, Frederick initiated a new technique of rulership in absence that not only had its root in the wider cultural context of the late Middle Ages, where discourses of presence started to dominate nearly all aspects of society, but also marked the beginning of a development that led to the all-present portraiture of the early modern world. Understudied and almost unnoticed so far, this article brings a major aspect of pre-modern culture to the fore.

scholarly journals Theatres of Closure: Process and Performance in Inhumation Burial Rites in Early Medieval Britain

2020 ◽  
Vol 30 (3) ◽  
pp. 389-412
Author(s):  
Sue Harrington ◽  
Stuart Brookes ◽  
Sarah Semple ◽  
Andrew Millard
Keyword(s):  
Material Culture ◽  
Body Position ◽  
The Body ◽  
Cultural Issues ◽  
Early Medieval ◽  
Group Perceptions ◽  
Burial Rites ◽  
Funerary Ritual ◽  
And Performance ◽  
The Individual

Inhumation burials are recorded in Britain and Europe during excavations in a standardized way, especially graves of early medieval date. Just a limited number of attributes are usually foregrounded and these mainly concern skeletal identification, the grave plan and, when a burial is furnished, a list of objects, particularly metalwork, as well as occasional reference to burial structures, if present. In this paper, we argue that concealed within these recorded details are attributes that often receive little attention, but which can provide evidence for community investment in the individual funerary rite. These include grave orientation, grave morphology, the body position and the empty spaces in the grave, as well as categories of material culture. We argue here that these factors enable us to define communal burial profiles and can facilitate the identification of group perceptions and actions in dealing with death. By capitalizing on these additional aspects of funerary ritual, archaeologists can move away from a general dependency on well-furnished burials as the main stepping-off point for discussion of social and cultural issues. This has particular relevance for regions where unfurnished burial rites are the norm and where furnished rites do not rely on a wealth of metalwork.

Epic Performances from the Middle Ages into the Twenty-First Century

2018 ◽  
Keyword(s):  
Middle Ages ◽  
Creative Industries ◽  
Raw Material ◽  
Modern World ◽  
Theatre Companies ◽  
Performance Traditions ◽  
Experimental Theatre ◽  
And Performance ◽  
Creative Artists ◽  
The Middle Ages

Graeco-Roman epic poetry was the staple of the early operatic repertoire and it continues to provide a rich storehouse of themes for contemporary creative artists working in divergent traditions. Since Tim Supple and Simon Reade’s stage adaptation of Ted Hughes’s Tales from Ovid for the RSC (1999), versions of Greek and Roman epics have routinely provided raw material for the performance repertoire both within major cultural institutions and from emergent, experimental theatre companies. The chapters in this volume range widely across time (the Middle Ages to the present), place (Europe, Asia, and the Americas), and genres (lyric, film, dance, opera) in their searches for ‘epic’ content and form in diverse performance arenas. The anxieties about the ability to write epic in the early modern world in some way explain, together with the precedent of Greek tragedy’s reworking of epic material, this migration to the theatre. Yet equally, with this migration, epic encountered the barriers imposed by neoclassicists, who sought to restrict serious theatre to a narrowly defined reality that precluded epic’s broad sweeps across time and place. In many instances in recent years, the fact that the Homeric epics were composed orally makes reinvention not only legitimate but also deeply appropriate. With specialists from Classics, Music, English, Modern Languages, Dance, Theatre and Performance Studies, and from the creative industries, this volume is the first systematic attempt to chart the afterlife of epic in modern performance traditions.

scholarly journals ВОЗМОЖНО ЛИ ГОВОРИТЬ О РАЦИОНАЛЬНОСТИ ЙОГИ?

2019 ◽  
pp. 157-169
Author(s):  
В. В. Лобас
Keyword(s):  
Design Thinking ◽  
Human Life ◽  
A Priori ◽  
General Nature ◽  
Modern World ◽  
Modern Culture ◽  
Eastern Culture ◽  
Domestic Literature ◽  
The World ◽  
The Individual

In world philosophical practice, yoga is given great attention: courses are given at leading universities of the world, various kinds of projects are being opened to study this type of spiritual technique, research in history continues, and of course, there are a number of scientists who associate knowledge about it as a scientific character. , and with its practical application in modern culture. Unfortunately, in domestic literature not enough attention paid to such an ancient and relevant philosophy in the modern world. In the article we set the task to analyze this aspect of multifaceted human life from the standpoint of the modern European researcher. Eastern culture can be viewed in the context of art, religion, mythology, but the question arises: can it be viewed and evaluated in the context of mental, rational discourse? On the basis of ancient texts, on the basis of works of famous Indologists, modern European philosophers, an attempt was made to describe the rationality of yoga and give it a definition. The author goes to the general nature of the rationality of the East, represented by a cosmological-mythological worldview. He concludes that for a man of the East there are other norms and criteria of rationality than for a European-oriented worldview. The author also analyzes the nature of the design thinking of a person with this form of worldview. For a person of the East, there are other norms and criteria for rationality than for a European-oriented worldview. The rationality of the philosophy of yoga should be the basis for research practices and technologies of yoga. It can be given a conditional definition, but its meaning is deep and rooted in hoary antiquity, and requires careful and thorough analysis. The union of all ascetic practices and religious teachings takes place in the Gita, so without analyzing its texts, it is impossible to understand the rationality of yoga. Yoga rationality is mythological and cosmological in nature: it is an a priori scheme of man’s perception of the world and himself, in which ideas about karma and nirvana were central to world orientation and activity, and the mystic of cosmic and biological emphasized the polyvalence of these apriorisms. Such rationality allows the yogi to mentally move from the world of carnal beings into the world of gods and into the world of transcendental gods. The last world appears as an intermediate between the phenomenal world and the non-world of nirvana. Various Indian practices, techniques, and methods aimed at freeing the spirit through separation acquired their followers, because after the “Upanishads” the rejection of life due to socio-political structures and history became the most worthy soteriological solution. Hence the orientation of the yogi to internal self-improvement and indifference to the outside world. Moral decency and cosmic order here are concepts of the same level, starting with the moral positions of the individual soul, which is akin to the spiritual essence of the Cosmos, and Good and Evil act as metaphors for the rhythmic nature of life, both of Cosmos and of Man.

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.

scholarly journals The Influence of the Culture of the Third Information Revolution on the Formation of Personality in the M. Serres Philosophical Discourse

2021 ◽  
Vol 12 (1) ◽  
pp. 241-253
Author(s):  
Oksana Sarnavska ◽  
Tetiana Yakovyshyna ◽  
Oleksandra Kachmar ◽  
Mykhailo Sherman ◽  
Tamara Shadiuk ◽  
...  
Keyword(s):  
Human Dimensions ◽  
Modern World ◽  
Young Generation ◽  
Information Revolution ◽  
Self Awareness ◽  
Scientific Heritage ◽  
Philosophical Discourse ◽  
Modern Culture ◽  
The Third ◽  
The Individual

The research is aimed at outlining aspects of the influence of the achievements of the culture of the third information revolution on the formation of the young generation in the philosophical discourse of the French philosopher M. Serres, revealing the features of the achievements of the third information revolution of modern culture, in particular in the spatial, temporal and, in fact, human dimensions, their influence on the formation of personality of the “hopthumb”. The theoretical basis of the study is based on culturological and anthropological aspects of the influence of information and computer technology on the formation of personality, human self-awareness in the modern world. The methodology of M. Serres is used in the work. The scientific novelty of the proposed article is the analysis of the philosophical and pedagogical achievements of the French philosopher M. Serres, in particular, argued the presence in the scientific heritage of a famous contemporary doctrine of special characteristics and features of the modern young man, which the author calls " hopthumb" against the background of the formation of a new space of culture. In addition, the study of the theoretical constants of M. Serres made it possible to outline the signs of the third information revolution, to generalize and actualize the philosophical reflection on the self-identification of the individual in the new conditions. Based on the analysis of the work of the modern philosopher, the connection between the rapid achievements of the information revolution and the culture of younger generations was revealed and understood.

scholarly journals Terrorism as a Special Form of Political Fight in the Modern World

2021 ◽  
Vol 15 (3) ◽  
pp. 135-140
Author(s):  
D. S. Odinaev
Keyword(s):  
Middle Ages ◽  
Special Form ◽  
18Th Century ◽  
Effective Means ◽  
The State ◽  
Modern World ◽  
Human Society ◽  
Social Forces ◽  
Political Struggle ◽  
The Individual

Terrorism is not a new phenomenon in human history, and since ancient times, various political and social forces have tried to seize power in this way, resorting to violence and intimidation. Various forces saw terrorism as a means of fighting their opponents. In the middle Ages, terrorism acquired a special status in European countries as a special form of political struggle to protect the interests of the state, church and religious authorities.The very act of officially killing criminals in any form was committed with the aim of intimidating people and various sectors of society. The violence of the marginalized, expressed by the term “terror,” has become more common in modern French political history. The advocates of the reform saw the protection of the interests and freedoms of the individual with the help of terrorism as an effective means of political struggle. However, later this term was considered a negative act, and terrorism was presented as a crime against the state. That is, since the end of the 18th century, the term “terror” has been used in a negative sense.Especially at the current stage of the development of human society, terrorism has acquired more frightening features. Terrorists kill innocent people to intimidate the public and authorities. Terrorism has become one of the main instruments of the struggle for power, the protection of group, ethnic, racial and other interests.

scholarly journals INTERCULTURAL COMMUNICATION IN MODERN WORLD

2018 ◽  
pp. 80-85
Author(s):  
D. Kostenko
Keyword(s):  
Cultural Values ◽  
Intercultural Communication ◽  
Intercultural Competence ◽  
Cultural Context ◽  
Modern Science ◽  
Point Of View ◽  
Modern World ◽  
Successful Implementation ◽  
Cultural Significance ◽  
The Individual

The article analyses the content of the concept of ˝intercultural competence˝ and defines its elements as the basis of its own communicative behaviour. It also emphasises the socio-cultural significance of intercultural communication in the modern world. The problem of intercultural communication is one of the main in modern science. In the most general form, the process of intercultural communication is the interaction of individuals who are carriers of different cultures, each of which has its own language, types of behaviour, values, customs and traditions. In the process of communication, each participant acts simultaneously and as a separate individual, and as a member of a socio-cultural group, and as a representative of a particular cultural community, and as a representative of all mankind. Hence, he has simultaneously individual, as well as social, national, and universal knowledge in his mind. Development of competent intercultural communication skills requires its participants to understand what, when, and how it can and must be said or done. For successful implementation of these settings they need: socio-cultural (context) knowledge, communicative skills and abilities, as well as language knowledge. As a result of achieving life and professional goals, the individual must have the ability to intercultural communication: to adequately perceive and interpret different cultural values; consciously overcome the borders separating cultures; see in foreign cultures not only general but also common features; to consider various cultural phenomena and representatives of other cultures from the point of view of empathy; correlate existing ethno-cultural stereotypes with own experience and make adequate conclusions; to be able to view and change their assessments of another culture in accordance with the expansion of skills and experience of intercultural communication; to change self-esteem as a result of comprehending another culture and rejecting unwarranted stereotypes or prejudices; to accept new knowledge about another culture for a deeper knowledge of one’s own; systematise the facts of cultural life; synthesise and generalize your personal experience in intercultural dialogue.

scholarly journals Postcoloniality in Global and Regional Dimensions

2021 ◽  
Vol 21 (1) ◽  
pp. 9-19
Author(s):  
Alexander Ivanovich Neklessa
Keyword(s):  
World Order ◽  
The United States ◽  
Modern World ◽  
Current View ◽  
Modern Culture ◽  
Post Colonial ◽  
The North ◽  
Complex Knowledge ◽  
The Individual ◽  
The Right

The article reflects the results of research in the North-South Group focused on the development of the polycentric, personalized and mobile Universe, while the ensemble of interconnected influential concepts (postmodernity and postcoloniality) had been analyzed. The current view on globalization as a political and economic cohesion of the modern world, contrasts the view on global restructuring as a consequence of the crisis of institutions of world bureaucracy, collectivist ideo-party totality, others unifying administrative and sociocultural mechanics. Attention is drawn to the trends of individuation and privatization, substitution of subordination by subsidiarity, which reflects the crisis of the national statehood format. The complex reality that arises in the bosom of modern culture, implements its own polycentricity, based not on the etatist symphony, but on a distributed set of diasporas, corporate or personal sovereignty. Postmodernity, denying the former world order, reproduces the semblance of a post-colonial situation, which allows us to turn to the experience of countries that have gained political sovereignty and mastered their new status in its various versions. Coloniality is understood as the result of hegemony, which goes beyond the prevailing interpretation of colonialism, but as a repressive emanation of the hegemonic world, offering subaltern other two modus of behavior: submission or subjugation assimilation, denying the legality of alternative self-realization or resistance. Pathos of post-modern, post-imperial and post-colonial positions declares the right of the individual and the communities to realize their original identity, dissimilation of former loyalties and sovereign search for alternatives. The universal quest is for political, sociocultural and semantic counter-hegemony, which also denies the current world to be an instrument of the modal-assimilation complex knowledge - power. The urgency of this problem was confirmed by the riots that broke out in the United States and other parts of the world in 2020.

Engaged Study of the Qur'an: Gauging its Effect on the Life of the Individual and of Society

2003 ◽  
Vol 5 (2) ◽  
pp. 202-207
Author(s):  
Ruqayya Ṭā Hā Jābir al-cUlwānī
Keyword(s):  
Social Conflict ◽  
Well Being ◽  
Arabic Language ◽  
Modern World ◽  
Educational Systems ◽  
Functional Perspective ◽  
Number Of Factors ◽  
Social Advancement ◽  
Freedom Of Thought ◽  
The Individual

An engaged and perceptive contemplation of the Qur'an forms one of the most important bases for the cultural and social advancement of Muslims in all walks of life, and the absence of such study is one of the reasons behind the general cultural attenuation in the modern world. Reflection is one of the means of the construction and formation of a civilised society. The applied faculty of intellect creates an environment which allows reflective and considered thought to be developed from a functional perspective for the general well-being of society. Meanwhile the effective neglect of such study leads to the proliferation of superstition, dissent and social conflict. Indeed it can even be argued that it diminishes the significance of the laws and conventions which serve as the backbone of society. This paper reveals a number of factors which can impede the achievement of such an engaged study of the text: thus, for instance, thoughtless obedience to societal conventions; shortcomings in educational systems and syllabi; and a failure to encompass the significance of the Arabic language. Furthermore this paper presents several effective suggestions for nurturing students' potential, encouraging an environment which allows freedom of thought, and its refinement.

Music of Tragedy

2017 ◽  
Author(s):  
Naomi A. Weiss
Keyword(s):  
Cultural Context ◽  
Musical Language ◽  
New Approach ◽  
Late Work ◽  
Music Making ◽  
Dramatic Action ◽  
Instrumental Accompaniment ◽  
And Performance

The Music of Tragedy offers a new approach to the study of classical Greek theater by examining the use of musical language, imagery, and performance in the late work of Euripides. Drawing on the ancient conception of mousikē, in which words, song, dance, and instrumental accompaniment were closely linked, Naomi Weiss emphasizes the interplay of performance and imagination—the connection between the chorus’s own live singing and dancing in the theater and the images of music-making that frequently appear in their songs. Through detailed readings of four plays, she argues that the mousikē referred to and imagined in these plays is central to the progression of the dramatic action and to ancient audiences’ experiences of tragedy itself. She situates Euripides’s experimentation with the dramaturgical effects of mousikē within a broader cultural context, and in doing so, she shows how he both continues the practices of his tragic predecessors and also departs from them, reinventing traditional lyric styles and motifs for the tragic stage.

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