Ethics and aesthetics of Russian rock (as exemplified by K. Kinchev`s creative work)

The paper deals with the analysis of ethical and aesthetic aspects of Russian rock by the example of the work of one of its prominent representatives Konstantin Kinchev. The authors suggest that Russian rock poetry is an organic and distinctive element of the large text of Russian culture, reflecting its deep typological characteristics. This is primarily a synthesis of literature and philosophy with a prevalence of moral issues. The mutual transition between the ethical and the existential, which is characteristic of Russian philosophical culture finds its highest embodiment in the work of K. Kinchev. From this point of view, the paper addresses some important aspects of the rock poet’s creative career, which are characterized by very strong spiritual conflicts, manifested in such topics as a painful search for truth, rushing from darkness to light, immersion in infernal areas, etc. The paper shows that these states are necessary for generating of a full-fledged art world, which is unthinkable without such contradictions. Thus, the authors debunk traditionally reduced and openly negative image of the representative of rock culture as a carrier of aggressive and destructive principles. The feeling that a poetic gift of the creator makes him a part of the divine being, and, accordingly, morally responsible for each word spoken comes to be important for all the work of K. Kinchev. As the paper identifies this is an essentially religious concept of artistic creation, rooted in the ideas of N. V. Gogol.

ЦЕННОСТНО-СМЫСЛОВЫЕ АСПЕКТЫ ИЗУЧЕНИЯ АГИОГРАФИЧЕСКОЙ ТРАДИЦИИ В ТВОРЧЕСТВЕ Ф. М. ДОСТОЕВСКОГО: МЕТОДОЛОГИЧЕСКАЯ РЕФЛЕКСИЯ

Введение. Представлена методологическая рефлексия изучения ценностно-смысловых аспектов репрезентации агиографической традиции в творчестве Достоевского. Анализ художественной антропологии писателя, идейных поисков и духовных коллизий, определяющих особенности проблематики и поэтики его произведений, позволяет увидеть глубинную связь с агиографической традицией в ее понимании мира и человека. Духовный опыт, запечатленный в житиях, для писателя является не просто жанровым или изобразительным инструментом, а глубинным смысловым вектором, антропологической и аксиологической доминантой. Материал и методы. Материалом исследования являются художественные и публицистические произведения позднего творчества Ф. М. Достоевского, эго-документы писателя, воспоминания современников. Методологической основой исследования является аксиологический подход, который носит комплексный характер и включает в себя культурно-исторический, сравнительно-сопоставительный, структурно-типологический и биографический аспекты. Результаты и обсуждение. Репрезентация агиографической традиции неразрывно связана с мировоззрением писателя, его системой ценностей. В системе воззрений Ф. М. Достоевского вопросы о человеке, его духовном и нравственном развитии, ценностных установках и идеалах имеют большое значение, находят отражение в художественном творчестве, в особенности в романе «Братья Карамазовы» и «Житии Великого грешника», берут основу среди жизненных установок писателя, его религиозном воспитании и религиозно-философском мировосприятии. Заключение. Влияние агиографической традиции на творчество Достоевского – комплексная проблема как с точки зрения аспекта исследования, так и с точки зрения методологии. В исследовании необходимо учитывать глубинную связь русской литературы с христианской религиозной традицией. В процессе смены литературных формаций творчество Достоевского позволяет увидеть то духовное ядро, которое сохраняет русская классическая литература и транслирует из эпохи в эпоху в качестве культурообразующей и смыслообразующей доминанты.Introduction. This article presents a methodological reflection of the study of the value-semantic aspects of the representation of the hagiographic tradition in Dostoevsky’s work. Analysis of the artistic anthropology of the writer, ideological searches and spiritual conflicts, which determine the peculiarities of the problem and poetry of his works, allows to see the deep connection with the hagiographic tradition in its understanding of the world and man. The spiritual experience captured in the lives for the writer is not just a genre or pictorial tool, but a deep semantic vector, anthropological and axiological dominant. Material and methods. The material of the study is artistic and journalistic works of late creativity of F.M. Dostoevsky, the ego-documents of the writer, memories of contemporaries. The methodological basis of the study is the axiological approach, which is complex and includes cultural-historical, comparative, structural-typological, and biographical aspects. In the system of views of F. M. Dostoevsky, questions about a person, his spiritual and moral development, value attitudes and ideals are of great importance, are reflected in artistic creation, especially in the novel The Brothers Karamazov and The Life of the Great Sinner, take a basis among the life of the writer, his religious education and religious-philosophical worldview. Results and discussion. The representation of the hagiographic tradition is inextricably linked to the writer ‘s worldview, his system of values. In the system of views of F.M. Dostoevsky, questions about man, his spiritual and moral development, values and ideals are of fundamental importance, are reflected in artistic creativity, especially in the novel The Brothers Karamazov and The Life of a Great Sinner, take the basis among the life attitudes of the writer, his religious education and religious and philosophical worldview. Conclusion. The influence of the hagiographic tradition on Dostoevsky’s creativity is a complex problem both in terms of research aspect and methodology. The study should take into account the deep connection of Russian literature with Christian religious tradition. In the process of changing literary formations, Dostoyevsky ‘s creativity allows to see the spiritual core that Russian classical literature preserves and broadcasts from era to era as a culturalforming and meaning-forming dominant.

Gender Philosophy of V.V. Rozanov versus Aesthetic Anthropology of I.A. Efremov: Comparative Aspect

This year is the centenary of the death of the Russian publicist and religious thinker V.V. Rozanov. And this year also follows the year of the 110th anniversary of the great Soviet writer, philosopher and futurist I.A. Efremov. The first figure ended the era, gathering and absorbing all the rushing about, as well as political and spiritual conflicts of the Russian intelligentsia in the time of the outgoing monarchy. The latter was born at the beginning of the new era and proclaimed the images of the great future. It’s an interesting question whether they, like the images of their corresponding eras, differ immensely, and we could say that they are split and unrelated. Or if the images of the later epoch are the continuation of the former ones, overcoming the deadlocks of the old era and solving its conflicts. Did the intellectuals of the Soviet era discard the problems of the tsarist intellectuals or, on the contrary, did they manage to offer advanced answers? The philosophy of V.V. Rozanov, so original and not fully explored to this day, could not but be reflected in the works of his successors and heirs. Revealing similar trends of philosophical thought in the legacy of the Soviet period, the author of the article comes to the conclusion that a number of analogous issues were investigated also by I. A. Efremov.

Rabindranath Tagore’s Chandalika: An Amalgamation of Spiritual Conflict, Liberation and Rebel against Marginality

Rabindranath Tagore, the prominent voice of the Indian Renaissance skilfully presented the conflicts of spirituality, marginality and liberation in the form of a dance drama Chandalika. The play depicts the class consciousness and desire of a marginalised woman to liberate her inner self. She passionately yearns to challenge the social norms and rebel against the discriminations in society. The paper proposes to locate the conflicts, sense of liberation and marginalisation from the psyche of an ostracised woman Prakriti, in Chandalika. The study also focuses on the socio-cultural impulses of the playwright and the plight of a woman to break the social obstacle of marginality. The play tends the readers and the audience to rethink the idea of equality and liberation. The marginalised experience, differences are shown based on caste, gender bias and other conflicts are raised as an aesthetic exploration in the play. It questions the existing belief of caste and marginality. Tagore is imaginative and modernistic in the presentation of the play. The sequences in the play are depicted through dance. Dance in the play is a powerful symbol. Emotions, conflicts, struggles and dialogues are articulated in its true form with the help of the dance. The playwright further amalgamates the internal, spiritual conflicts of liberation against the social hegemony in the play Chandalika

Dialogue

This dialogue brings Buddhist thought into conversation with Protestant Christian theological ethics. The chapter examines the worldly and spiritual conflicts and connections of flourishing in Buddhist philosophy, and how those concepts echo Christian writings. Dialogue follows about Buddhist and Christian views of the afterlife, as well as suffering and impermanence, goodness and permanence, and how there can be happiness in both permanence and impermanence. Further discussion about how the tensions between material and spiritual flourishing play out in other aspects of life prompts questions about whether the world may be seen as good, what counts as good, and where value lies.

End-of-life decision making for persons with dementia: Proxies' perception of support

Healthcare proxies need support in making end-of-life decisions for persons with dementia (PWD). This study explored perceptions of support in decision making among proxies of PWD through semi-structured interviews with 20 proxies. Thematic analysis identified three sources of support: family, doctors, and religiosity/spirituality. Family's engagement in care discussions and support for proxies' decisions were viewed helpful while disagreement or criticism, combined with lack of knowledge about PWD's condition and needs, were not. Doctors were viewed supportive when proxies felt doctors respected their opinions and PWD's wishes. Doctor-PWD rapport influenced proxies' views of medical advice from doctors. Although religiosity/spirituality provided guidance and hope, it also presented conflicts when PWD's wishes differed from proxies' beliefs. Therefore, families of PWD should be provided with assistance in reconciling or mediating family conflicts and further education about the illness trajectory as well as risks/benefits of life-sustaining treatments. Assistance should also be provided to address religious/spiritual conflicts.

Life-Sustaining Support: Ethical, Cultural, and Spiritual Conflicts Part II: Staff Support– A Neonatal Case Study

As medical knowledge and technology continue to increase, so will the ability to provide life-sustaining support to patients who otherwise would not survive. Along with these advances comes the responsibility of not only meeting the clinical needs of our patients, but also of understanding how the family’s culture and spirituality will affect their perception of the situation and their decision-making process. As the U.S. continues to become a more culturally diverse society, health care professionals will need to make changes in their practice to meet the psychosocial needs of their patients and respect their treatment decisions. Part I of this series (April 2002) discussed how the cultural and spiritual belief systems of Baby S’s family affected their decisionmaking processes and also their ability to cope with the impending death of their infant. The development of a culturally competent health care team can help bridge the gap between culturally diverse individuals.This article addresses the following questions:1. What legal alternatives are available to the staff to protect the patient from suffering associated with the continuation of futile life-sustaining support?2. What conflicts might the staff experience as a result of the continuation of futile life-sustaining support?3. What efforts can be made to support members of the staff?4. What can be done to prepare others in the health care professions to deal more effectively with ethical/cultural issues?