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Journal articles on the topic 'Cultural theory'

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Published: 4 June 2021
Last updated: 6 July 2024

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1

Lee, Hyun Seok. "Cultural Studies and Quantum Mechanics." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 253–95. http://dx.doi.org/10.19116/theory.2023.28.2.253.

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2

Fjellman, Stephen M., Michael Thompson, Richard Ellis, and Aaron Wildavsky. "Cultural Theory." Anthropologica 34, no. 1 (1992): 142. http://dx.doi.org/10.2307/25605650.

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3

Sobchuk, Oleg. "Cultural Theory." Evolutionary Studies in Imaginative Culture 5, no. 1 (June 1, 2021): 117–20. http://dx.doi.org/10.26613/esic.5.1.223.

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4

Sobchuk, Oleg. "Cultural Theory." Evolutionary Studies in Imaginative Culture 5, no. 2 (December 1, 2021): 139–42. http://dx.doi.org/10.26613/esic.5.2.257.

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5

Dobbin, Frank, Michael Thompson, Richard Ellis, and Aaron Wildavsky. "Cultural Theory." Social Forces 70, no. 2 (December 1991): 549. http://dx.doi.org/10.2307/2580273.

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6

Borgert, Leif. "Cultural theory." Scandinavian Journal of Management 7, no. 2 (January 1991): 151–53. http://dx.doi.org/10.1016/0956-5221(91)90045-3.

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7

Niles, Susan A. "Ceramic Theory and Cultural Process:Ceramic Theory and Cultural Process." Latin American Anthropology Review 1, no. 1 (March 1989): 20. http://dx.doi.org/10.1525/jlat.1989.1.1.20.1.

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8

Yoon, Jaewon. "A Theoretical Suggestion to Investigate Cultural Discontent and Conditions of Class Struggle—Relative Fixed Labor-power and Cultural Fix." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 223–52. http://dx.doi.org/10.19116/theory.2023.28.2.223.

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In an era when the effectiveness of collective class struggle is questioned, this paper presents a way to retheorize the conditions of the struggle at the structural level based on Stephen Shapiro’s theoretical suggestion. This paper first reviews the discourses of existing Marxist cultural studies and examines their limitations: humanistic and somatic materialism with a focus on human labor as a sensuous human activity, as well as culturalism that understands capitalism as articulations of various social elements, experiences, and practices. As a comparison, this paper investigates how Shapiro draws upon Karl Marx’s Capital and theorizes the way in which economic and sociocultural conditions, or base and superstructure, are interrelated as a framework to consider cultural fix alongside the economic fix of capitalism and the conditions of class struggle. This paper argues that Shapiro’s discussion extends a theoretical spectrum of cultural studies, and it presents a way of understanding the economic dynamics of the capitalist world-system as historical objectivity while distancing from economic determinism, and of comprehending consensus, discontent, conflict, and antagonism between the economic and the cultural as conditions of struggle.
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9

Manolopoulos, Mark. "Gift Theory As Cultural Theory." Culture and Religion 8, no. 1 (March 2007): 1–13. http://dx.doi.org/10.1080/14755610601157047.

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10

Bennardo, Giovanni. "Cultural Models Theory." Anthropology News 59, no. 4 (July 2018): e139-e142. http://dx.doi.org/10.1111/an.919.

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11

MATSUEDA, ROSS L. "`Cultural Deviance Theory':." Theoretical Criminology 1, no. 4 (November 1997): 429–52. http://dx.doi.org/10.1177/1362480697001004002.

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12

Suárez, Ana Rull. "Doing cultural theory." International Journal of Cultural Policy 20, no. 3 (July 16, 2013): 360–62. http://dx.doi.org/10.1080/10286632.2013.817398.

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13

Hong, Seongmin. "The Social Emphathy and Discursive State : Cultural Theory about State Theory in Korea." Criticism and Theory Society of Korea 26, no. 2 (June 30, 2021): 143–76. http://dx.doi.org/10.19116/theory.2021.26.2.143.

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14

Featherstone, Mike. "Cultural Theory and Cultural Change: An Introduction." Theory, Culture & Society 9, no. 1 (February 1992): vii—viii. http://dx.doi.org/10.1177/026327692009001001.

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15

Thompson, Kenneth. "Cultural Studies, Critical Theory and Cultural Governance." International Sociology 16, no. 4 (December 2001): 593–605. http://dx.doi.org/10.1177/0268580901016004005.

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16

Lee, Taek-Gwang. "Literature as a Global Theory." Criticism and Theory Society of Korea 28, no. 3 (October 31, 2023): 245–66. http://dx.doi.org/10.19116/theory.2023.28.3.245.

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This essay discusses the globalization of literature and its political implications, arguing that literature is not timeless or ahistorical but a modern invention deeply rooted in its historical, linguistic, and cultural context.I begin my arguments by pointing out that “literature” is not universal but a specifically European concept. In Japan, for example, the word “bungaku” (文学), which is translated as “literature”, had a different meaning before Soseki encountered English literature. Soseki confessed that he found it challenging to subsume Chinese classics and English literary works under a single definition of literature. This discrepancy between Chinese and English literature, Soseki argued, is because literature is not simply a collection of writings but a specific style of writing associated with modernity. Literature is not self-explanatory but requires a certain level of cultural literacy to understand. Therefore, the globalisation of literature is not simply a process of spreading European literary culture to other parts of the world. Instead, it adapts European literary forms and concepts to different cultural contexts. This process is often fraught with political implications, as it can involve imposing hegemonic cultural values on marginalized cultures. I conclude by arguing that there is no such thing as political literature, but only literary politics. The style of writing as such is the ambiguous process of modernisation. This means that literature is not simply a tool for political propaganda but rather a complex and multifaceted phenomenon that can be used to explore and challenge a wide range of political issues.
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17

Lee, Sungho. "Interrogating the Color Line: A Critique of Two-Race Culture and the Possibility of an Inclusive Blackness in “The Wife of His Youth”." Criticism and Theory Society of Korea 28, no. 3 (October 31, 2023): 217–43. http://dx.doi.org/10.19116/theory.2023.28.3.217.

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Charles Chesnutt’s works have been extensively studied for their exploration of cultural and racial hybridity, as they demonstrate a radical impulse to reject the postbellum American notion of a Manichaean racial divide. Chesnutt’s discussion of the black question revolves around cross-fertilization and inner conflicts that stem from cultural, racial amalgamation. In challenging the notion of race as a cultural construct, Chesnutt opposes two-race politics, envisioning a racial landscape that goes beyond both cultural assimilation and ethnic enclave-building. This paper explores Chesnutt’s “The Wife of His Youth”, analyzing how the protagonist, Mr. Ryder, a literate upper-middle-class mulatto, navigates cultural divides between the North and the South, and between dark-skinned blacks and mulattoes. He undergoes an identity crisis, having implicitly internalized white codes for social ascension that stigmatize blackness, and Chesnutt’s critique of such an assimilationist drive is made evident when he fiercely repudiates the black extinction theory and Jim Crow legislation with his non-essentialist concept of race. Ultimately, Mr. Ryder turns to bridging the intra-racial gaps by acknowledging his wife from a slave marriage, heralding a new direction for cultural convergence. Through such a move—his sense of belonging to both the North and the South, his affiliation with both the bourgeoisie and the lower class, and the tensions between his future aspirations and personal history—Chesnutt suggests, all might advance toward the possibility of reconciliation through inclusive black community building, though not without struggles.
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18

Kim, Yugon. "Transpacific Avant-Garde Poetry and John Cage’s Cultural Transformation of Zen Buddhism." Criticism and Theory Society of Korea 26, no. 1 (February 28, 2021): 33–62. http://dx.doi.org/10.19116/theory.2021.26.1.33.

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19

Nicholson, Colin, and Steven Connor. "Theory and Cultural Value." Yearbook of English Studies 25 (1995): 227. http://dx.doi.org/10.2307/3508830.

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20

Fisher, Alfred, John Shepherd, and Peter Wicke. "Music and Cultural Theory." Canadian Journal of Sociology / Cahiers canadiens de sociologie 24, no. 1 (1999): 141. http://dx.doi.org/10.2307/3341481.

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21

McLaughlin, Neil, and Philip Smith. "Cultural Theory: An Introduction." Canadian Journal of Sociology / Cahiers canadiens de sociologie 27, no. 2 (2002): 284. http://dx.doi.org/10.2307/3341720.

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22

Graham, Colin. "Cultural Theory: Punch Drunk." Circa, no. 81 (1997): 26. http://dx.doi.org/10.2307/25563171.

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23

Neill, E. "Theory and Cultural Value." English 42, no. 173 (June 1, 1993): 171–76. http://dx.doi.org/10.1093/english/42.173.171.

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24

Larsen, Douglas P., Laura Nimmon, and Lara Varpio. "Cultural Historical Activity Theory." Academic Medicine 94, no. 8 (August 2019): 1255. http://dx.doi.org/10.1097/acm.0000000000002736.

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25

Oravecz, Zita, Joachim Vandekerckhove, and William H. Batchelder. "Bayesian Cultural Consensus Theory." Field Methods 26, no. 3 (February 10, 2014): 207–22. http://dx.doi.org/10.1177/1525822x13520280.

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26

Styers, Randall. "Religion and cultural theory." Critical Research on Religion 1, no. 1 (April 2013): 72–79. http://dx.doi.org/10.1177/2050303213476114.

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27

Cornis-Pope, Marcel. "Theory as Cultural Conversation." Pedagogy 1, no. 3 (October 1, 2001): 545–53. http://dx.doi.org/10.1215/15314200-1-3-545.

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28

Crozier, G. K. D. "Reconsidering Cultural Selection Theory." British Journal for the Philosophy of Science 59, no. 3 (September 1, 2008): 455–79. http://dx.doi.org/10.1093/bjps/axn018.

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29

ERICKSEN, H. "Australian Pacific Cultural Theory." Year's Work in Critical and Cultural Theory 5, no. 1 (January 1, 1995): 369–86. http://dx.doi.org/10.1093/ywcct/5.1.369.

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30

Gloag, Kenneth. "Music and Cultural Theory." Music Analysis 18, no. 3 (October 1999): 436–44. http://dx.doi.org/10.1111/1468-2249.00103.

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31

Vila, Pablo, John Shepherd, and Peter Wicke. "Music and Cultural Theory." Latin American Music Review / Revista de Música Latinoamericana 21, no. 2 (2000): 215. http://dx.doi.org/10.2307/780453.

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32

Danaher, William F., John Shepherd, and Peter Wicke. "Music and Cultural Theory." Contemporary Sociology 27, no. 3 (May 1998): 276. http://dx.doi.org/10.2307/2655194.

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33

Cerroni-Long, E. L. "Theory in Cultural Context." positions: east asia cultures critique 4, no. 1 (March 1, 1996): 172–81. http://dx.doi.org/10.1215/10679847-4-1-172.

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34

Nash, Kate. "The `Cultural Turn' in Social Theory: Towards a Theory of Cultural Politics." Sociology 35, no. 1 (February 2001): 77–92. http://dx.doi.org/10.1177/0038038501035001006.

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35

Nash, Kate. "The ‘Cultural Turn’ in Social Theory: Towards a Theory of Cultural Politics." Sociology 35, no. 1 (February 2001): 77–92. http://dx.doi.org/10.1017/s0038038501000050.

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36

Welch, David A. "A Cultural Theory meets cultures of theory." International Theory 2, no. 3 (November 2010): 446–53. http://dx.doi.org/10.1017/s1752971910000175.

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37

Ney, Steven, and Nadia Molenaars. "Cultural theory as a theory of democracy." Innovation: The European Journal of Social Science Research 12, no. 4 (December 1999): 489–509. http://dx.doi.org/10.1080/13511610.1999.9968622.

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38

Park, Jusik. "The Poetics of Creole: Edouard Glissant and the Postcolonial Cultural Identity of Caribbean Archipelago." Criticism and Theory Society of Korea 21, no. 3 (September 15, 2016): 175–205. http://dx.doi.org/10.19116/theory.2016.21.3.175.

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39

Lee, Seonhyeon. "Enacting a Self-limiting Practice of Cultural Translation on the Part of First World Intellectuals in Judith Butler’s Precarious Life." Criticism and Theory Society of Korea 27, no. 2 (June 30, 2022): 121–46. http://dx.doi.org/10.19116/theory.2022.27.2.121.

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This paper carefully examines Judith Butler's ideological change after Gender Trouble through reading Precarious Life. The issue of sexual autonomy emphasized in Gender Trouble is extended to thinking about relationality in Precarious Life. Even the progressive content of freedom can be violent if it is contained in a single universality that does not consider speaker’s position. This is Butler's cognitive change that demanding liberation itself cannot be understood outside of the speaker's position or relationship with others. The encounter with others due to the 9/11 incident and the American reaction to it act as a decisive moment that brought about this cognitive shift. The United States, as the First World, waged war in the name of ‘freedom’ and ‘progression’, excluding others called Islam. Precarious Life is a text that contains Butler's thoughts and reflections on her position as a first-world intellectual. How can the demand for freedom be contained in the competition between various cultural contexts and multiple cultural norms rather than a single universality? To answer this question, Butler reconstructs universality in terms of cultural translation. The universality including cultural translation is not acknowledging the diversity of each position, but is a process of breaking down the sovereign status of the subject by understanding the alterity essential to the formation of the self. This is not a process of inclusion or assimilation, but a change in the normative system of both languages. Butler explains this process of translation as ecstatic relationality. Ecstatic relationality goes beyond simple emotional empathy and shows that the other is at the root of the composition of the subject, and that we are all dependent on the social system. Butler criticizes the norms that dehumanize the other by not responding to the other's address, and argues for breaking down the privileged status of the people in the first world. The ethical responsibility shown in Precarious Life is the process of cultural translation as a self-limiting practice to change the norms of her place as a first-world intellectual.
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40

Lidan, Ma. "PSYCHOLOGY, THEORY, AND VALUES: THREE LEVELS OF CULTURAL CONFIDENCE." World of academia: Culture, Education, no. 6 (August 31, 2023): 113–18. http://dx.doi.org/10.18522/2658-6983-2023-6-113-118.

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41

Nam, Soo Young. "Cultural Emergence of Affective Images: Montage of Indifferent Faces and Still Movements in Media Arts." Criticism and Theory Society of Korea 27, no. 2 (June 30, 2022): 63–85. http://dx.doi.org/10.19116/theory.2022.27.2.63.

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This study is an attempt to overlap the characteristics of the affective image that appeared at the turn of the century around 1900 with the composition of film art. In particular, the focus was on the expressionless face and still movements as shared characteristics between the affective image and the elements of montage. While the existing film studies have often compared film mainly with literature and occasionally with theater among adjacent arts, this study focuses more on body-centered arts, such as dance and sculpture, which deal with senses of rhythm and formative gestures. Along the line, I try to suggest how montage is a new way of perception rather than thought, which, in turn, is to reconsider the physical properties of excessive images that are easily overlooked in the analysis of cinematic structure of meaning. Furthermore, introducing the sense of touch is an attempt to expand and understand the composition and experience of film meaning, differentiated from the mainstream discourses centering on the visuality and transparency. Tactile acceptance now attracts attention as a synaesthetic element that can be discussed along with visuality. Such discussion may explain various arts of alternative perception of today that are experienced in a distracted way through dispersed media and platforms. This study can be one starting point to explore in earnest the interface between the film/media art and other arts that use the body as a means of expression.
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42

Thompson, Michael. "Time's square: deriving cultural theory from rubbish theory." Innovation: The European Journal of Social Science Research 16, no. 4 (December 2003): 319–30. http://dx.doi.org/10.1080/1351161032000163557.

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43

Gruenwald, Oskar. "Cultural Theory, Ethics and Politics." Journal of Interdisciplinary Studies 4, no. 1 (1992): 1–26. http://dx.doi.org/10.5840/jis199241/21.

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Political culture theory enjoyed a revival during the 1980s despite its alleged inability to account for change, values, conflict, and differences within nations. A new school of thought attempts to remedy the shortfalls of Almond and Verba's The Civic Culture. The grid-group cultural theory, propounded by Thompson, Ellis and Wildavsky, proposes a typology of ways of life as the missing link in a cultural-functional analysis of the formation of preferences. This essay assesses cultural theory as a methodology and a substantive theory or sociology of knowledge. Cultural theory claims that there are only five possible ways of life: Hierarchy, egalitarianism, fatalism, individualism, and autonomy. Yet it fails to address questions of universal values, ethics, power, or human rights and freedoms. There are inherent problems in applying cultural theory as a mode of political analysis. In the absence of exogenous, non-systemic ethical criteria, cultural theory as a social construction of reality begs the question of ethical conduct.
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44

Iyigun, Murat, Jared Rubin, and Avner Seror. "A theory of cultural revivals." European Economic Review 135 (June 2021): 103734. http://dx.doi.org/10.1016/j.euroecorev.2021.103734.

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45

Pedwell, Carolyn. "Cultural theory as Mood Work." New Formations 82, no. 82 (October 20, 2014): 47–63. http://dx.doi.org/10.3898/newf.82.03.2014.

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46

Myers, Emlen, and Dean E. Arnold. "Ceramic Theory and Cultural Process." Technology and Culture 28, no. 3 (July 1987): 689. http://dx.doi.org/10.2307/3105005.

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47

Treichler, Paula A. "AIDS, Africa, and Cultural Theory." Transition, no. 51 (1991): 86. http://dx.doi.org/10.2307/2935080.

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48

Brahm, Francisco, and Joaquin Poblete. "Cultural Evolution Theory and Organizations." Organization Theory 3, no. 1 (January 2022): 263178772110691. http://dx.doi.org/10.1177/26317877211069141.

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Fully explaining organizational phenomena requires exploring not only “how” a phenomenon works – i.e., the details of its internal structure and mechanisms – but also “why” the phenomenon is present in the first place – i.e., explaining its origins and the ultimate reasons for its existence. The latter is particularly important for central questions in organizational research such as the nature of organizations, the evolution of organizational culture, or the origin of organizational capabilities. In this article, we propose that cultural evolution theory (CET) can be usefully applied to organizational scholarship to pursue such “origin” questions. CET has adapted ideas and methods from evolutionary biology to successfully explain the evolution of culture in human societies, exploring the origins of various social phenomena such as religion, technological progress, large-scale cooperation, and cross-cultural psychological variation. We elaborate how CET can be also applied to understand the evolution and origin of important organizational phenomena. We discuss how CET provides ultimate explanations using micro-evolutionary formal models and deploying macro-evolutionary tools for empirical analysis. We provide a detailed application of these ideas to explain the origin of productive organizations (e.g., firms, partnerships, guilds). We also propose several avenues for future research; in particular, we explore how CET can serve as an overarching theoretical framework that helps integrate the myriad of theories that explain how organizations operate and evolve.
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49

Richter, Gerhard, and Vincent B. Leitch. "Cultural Criticism, Literary Theory, Poststructuralism." Modern Language Studies 24, no. 2 (1994): 120. http://dx.doi.org/10.2307/3195154.

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50

Rice, Prudence M., and Dean E. Arnold. "Ceramic Theory and Cultural Process." Man 22, no. 3 (September 1987): 563. http://dx.doi.org/10.2307/2802507.

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