Moralistic Gods and Social Complexity: A Brief History of the Problem

A cluster of persistent and contentious questions in the scientific study of religion concern when and why so-called “moralistic traditions” developed and how they have shaped human relationships. Is there an association between moralistic gods and the size and/or complexity of the society that might worship them? How cross-culturally ubiquitous are such traditions? Are people more willing to engage in cooperative behavior when they believe their god cares about morality? This chapter focuses on how these questions have arisen and how generations of researchers have struggled to address them. We first briefly examine the intellectual history of the problem, pointing to some of the troubling aspects of early observations of traditional societies and subsequent anthropological positions. We then address how early observations of small-scale peoples have populated cross-cultural resources that have informed and driven contemporary empirical projects. We finish by pointing to ways in which we might go about ensuring that the conversation continues with clarity and consistency.

Le masque dans la revue Documents (1929-1930)

Masks in Documents (1929-1930), an illustrated magazine The masks in Documents should be read in a broad context, which goes beyond the columns of the journal to also embrace the birth of ethnology in France, the surrealist neighborhood but also the years to come, which will hardly see the development of ideas sketched in the magazine. At the same time, the presence of the masks highlights the disparate character of the journal itself, where the more or less ethnological texts devoted to the masks of traditional societies respond to much less academic articles in which the mask slips in the direction of the strange and monstrous. This allows to deconstruct Western aesthetics and, first and foremost, the human figure as its most codified and, therefore, most untouchable expression. The mask can even be considered as the embodiment of the concept of disparity which seems to govern the counter-aesthetic of the journal. Finally, the mask is emblematic of the internal gap in the journal, that between ethnologists and poets, or between academicism and subversion.

Biada zwyciężonym – gospodarka i relacje społeczne w kulturze lateńskiej

The economy of any community depends on the values which are considered to be the most important. Social organization and technologies are subordinated to their implementation. In traditional societies, including people of the La Tène culture, the most significant issues concerned the status of individuals and the resulting interpersonal relations. The position in rank was manifested and gained through participation in military expeditions. The economy was subordinated to military action. Nonetheless, new technologies and financial solutions created opportunities for military success. This, however, has its price in enormous social inequalities and almost permanent war.

Robert Merton and Ibn Sina: A Roll Call of Moral Imperatives

The paper attempts to expand the authentic understanding of the imperatives of the scientific ethos given by R.K. Merton in 1942. In the original interpretation, Merton’s Code referred only to the European science of the New Age and subsequent centuries. As Merton himself and his followers have seen, the applicability of this code to other societies is not relevant. However, the author of the paper believes that the original four maxims of Merton in one way or another work effectively outside the specified space-time frame and, in particular, work in medieval Arab-Muslim science. The philosophical allegorical parable "The Message of Birds" written by Ibn Sina in the XI century is used as a text in which the imperatives that semantically coincide with Merton's maxims are found. The analysis shows that the text of the medieval scientist is transparently articulated: 1) Mertonian "communism" which assumes the collective ownership of epistemological discourse participants of the products received in its process (new empirical facts, theoretical and methodological innovations); 2) "universalism" that excludes any discrimination of discourse subjects on external, non-scientific criteria; 3) "disinterestedness", according to which the scientist builds his activities as if he had no other interests but to understand the truth; 4) "organized skepticism" according to which there is no presumption of innocence in science, and whoever comes forward with epistemological innovation must calmly and patiently prove his rightness to those who are standing in defence of the existing body of knowledge. Since the author of "The Message of Birds", despite his chosen artistic and mystical form for this work, is one of the largest figures of medieval Arab-Muslim science, his parable should be interpreted, first of all, as a text, which reflects the very process of cognitive search in pre-classical science. A closer familiarity with the nature and content of epistemological discourse in ancient and medieval traditional societies provides a good reason here to see one of the attempts to systematize the ethical rules that have actually been in force among scientists for many centuries.

Key Issues and Trends of Postcolonial Feminism

Postcolonial feminism is a response to Western Eurocentric feminism, which did not pay attention to racial differences, feelings and the position of women in the once colonized territories. The search for gender justice has led to the emergence of new theories and models reflecting the problems of oppression of women in the Afro-Asian world. The feminism of the postcolonial wave has focused on the issues of women’s political participation, the preservation of patriarchal survivals in the family and the state, economic and social inequality, the impact of globalization and integration processes on the position of women in society. The lack of unity regarding the assessment of the influence of Western culture on traditional societies and the position of women in postcolonial countries has led to the emergence of many approaches to the interpretation of gender processes and the role of women in the modern world. An analysis of the variants of postcolonial feminism such as: womanism, stiwanism, motherism, nego-feminism and others allows us to draw conclusions about their engagement in global or national practice.

Ethnic and confessional factor in the Arab countries of the Eastern Mediterranean

The article analyzes the role of ethno-confessional factor in the social and political life of two Eastern Mediterranean Arab countries - Lebanon and Syria. It is emphasized that ethnic and confessional diversity in combination with cultural and civilizational specifics predetermines the peculiarities of political processes in the countries and their foreign policy orientations. The authors note the tendency of wide involvement of various ethnic and confessional groups in political processes. The authors come to the conclusion about significance of ethnic and confessional factors in the development of traditional societies in the Middle Eastern countries, including Syria and Lebanon. The ethno-confessional factor can both consolidate and mobilize society, as well as increase the potential for conflict and complicate the settlement process in multi-ethnic and multi-confessional countries of the region.

From formal rationality to the digital one: Sideeffects, ambivalences, and vulnerabilities

The article considers challenges for man, society and nature, which appeared under the new types of rationality and bring not only the desired achievements but also unintended consequences in the form of side-effects, ambivalences, and vulnerabilities that become more complex. Thus, formal rationality became a factor of transition from traditional societies to industrial ones, which facilitated the establishment of high standards of living, but at the same time had side-effects such as the iron cage of bureaucratization that made social relationships impersonal and without binding values. The growing formal rationality produced more complex side-effects such as legitimation crisis, colonization of the essential functions of peoples life-worlds, and dependence on legal and administrative bureaucracies. Formal rationality led to ambivalences: rationalization helped people to adapt to the dynamics of social life but also had irrational consequences - achievements in scientific knowledge and technologies advanced beyond moral limits. Formal rationality gave birth to society of normalization and biopower which generated the system of total control in the form of the Panapticon spreading its influence throughout the whole society. McDonaldization as a form of modern formal rationality worsened the situation by producing globally dehumanized nothings. Digital rationality creates objective conditions for complex vulnerabilities to society and nature in the form of normal accidents and collateral damage. The author argues that digital rationality acquires two basic types that are culturally determined: pragmatic type - hybrid rationality rooted in the principles of practical, formal, instrumental rationality and McDonaldization; substantive digital type with an emphasis on human needs and ontological safety. To minimize the vulnerabilities of the pragmatic digital rationality and to avoid the digital iron cage, the author suggests: rejection of radicalism and pragmatism in relation to digital technologies and artificial intelligence; humanistic modernization; eco-digital policy; interdisciplinary research of complex nonlinear vulnerabilities.

Природные материалы в соматических представлениях тюркских и монгольских народов Внутренней Азии

The aim of this article is to analyze traditional somatic ideas of the Turkic-Mongolians of Inner Asia that they formed as a part of their “theories” on the origin of the world and man. Data and methods. An important part of the studies of man as a social and biological being is the investigation of the human body conceptualizations of the Turkic-Mongolian peoples. When explored, the ideas that traditional societies had on the human body and its constituent parts, such as organs, muscles, and blood may give an important clue to understanding traditional medicine methods, attitudes towards the body, and the body potentialities. In this respect, one cannot overestimate the relevance of the nomads’ folklore texts dealing with the origin of the world and man as a research source. A variety of such stories relating how man was made of clay, wood, metal, bone, and stone may shed light on the invention and development of new materials by man, as well as on the technologies they used for their processing. The study is based on a comparative historical method that helps to identify commonalities characteristic of the Turkic-Mongolian world in understanding the human body; as well as the method of cultural and historical reconstruction, which gives an insight into the logic of archaic views. Conclusions. In the somatic conceptualizations of the Turkic-Mongolians, the key and stable correspondences of the natural and the human are such series as bone – wood, flesh – clay/earth /stone form. The associations of the human body and its parts with metals manifest to a lesser degree. The processes of maturing and aging of the human body were conceptualized by traditional societies in terms of both natural and cultural phenomena, such as the life cycles of a tree and ceramics making of raw/soft clay hardened in the process of its firing.