Journal articles on the topic 'Postmodern humanism'
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Tursunova, M. "Julian Barnes as a Postmodern Humanist." Bulletin of Science and Practice 6, no. 8 (August 15, 2020): 301–3. http://dx.doi.org/10.33619/2414-2948/57/37.
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This article enlightens one of the greatest contemporary English writers Julian Barnes as a postmodern humanist by studying his several novels and his own conversations on his works and gives some justifications on his true humanism by comparing his humanism to the humanism that was prevalent in the period of Renaissance.
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Brown, Arthur A. "Raymond Carver and Postmodern Humanism." Critique: Studies in Contemporary Fiction 31, no. 2 (January 1990): 125–36. http://dx.doi.org/10.1080/00111619.1990.9934689.
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Ahmed, Sara. "Beyond Humanism and Postmodernism: Theorizing a Feminist Practice." Hypatia 11, no. 2 (1996): 71–93. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00665.x.
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The model of feminism as humanist in practice and postmodern in theory is inadequate. Feminist practice and theory directly inform each other to displace both humanist and postmodern conceptions of the subject. An examination of feminism's use of rights discourse suggests that feminist practice questions the humanist conception’ of the subject as a self-identity. Likewise, feminist theory undermines the postmodern emphasis on the constitutive instability and indeterminacy of the subject.
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Szahaj, Andrzej. "Postmodern Liberalism as a New Humanism." Diogenes 52, no. 2 (May 2005): 63–70. http://dx.doi.org/10.1177/0392192105052622.
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Manzo, Kate. "Critical Humanism: Postcolonialism and Postmodern Ethics." Alternatives: Global, Local, Political 22, no. 3 (July 1997): 381–408. http://dx.doi.org/10.1177/030437549702200305.
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Parker, Martin. "Judgement Day: Cyborganization, Humanism and Postmodern Ethics." Organization 5, no. 4 (November 1998): 503–18. http://dx.doi.org/10.1177/135050849854004.
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Abu Jweid, Abdalhadi Nimer Abdalqader, and Omar Abdullah Al-HajEid. "Experimental Narrative Structure and the Advent of New Humanism in Cormac McCarthy's The Road." International Journal of Linguistics, Literature and Translation 4, no. 12 (December 16, 2021): 99–107. http://dx.doi.org/10.32996/ijllt.2021.4.12.11.
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This paper attempts to study the experimental narrative structure to explore postmodern new humanism in Cormac McCarthy's The Road. The study focuses on three inextricable narrative elements: the characters, narrative descriptions, and the novel's spatial setting. It will demonstrate how McCarthy's uses postmodern narrative experimentation to accentuate the necessity of halting the danger lurking behind the sustainable safety of the natural environment. Therefore, the study first examines the nameless characters of the novels as an exemplification of people who are devoid of their identity and sense of belonging due to natural catastrophes. Second, it identifies the narrative descriptions of the devastated environment ensuing gigantic disasters that obliterate the vast majority of the human civilisation. Third, it looks into the conditions of the remaining survivors as the embodiment of the remains of the human civilisation, and these survivors will be explored as the literary paradigm of new humanism living in a post-apocalyptic society leading a new primitive life from scratch. In this sense, the study gaps lie in exploring such new humanism as an archetype of postmodern civilisation surviving the destructive events and their related ethical dilemmas. As such, the study applies a qualitative methodology by following a textual analysis of the novel's characters, narrative descriptions, and spatial setting. Here, narratology will be applied as the theoretical background for interpreting these elements with regard to the post-apocalypse and its new humanistic insights. Thus, the study's main results are the exploration of the novel's apocalyptic events as narrative paradigms of new humanism and McCarthy's use of postmodern experimental narrative structure.
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Hatmaker, Elizabeth, Scott Herstad, Margaret R. Nugent, Lisa Prothers, Ronald Strickland, and Jason Swarts. "Postmodern pedagogies and the death of civic humanism." Social Epistemology 11, no. 3-4 (July 1997): 339–48. http://dx.doi.org/10.1080/02691729708578852.
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Kuzmenko, Grigory N. "The Principles of Scientific Humanism I.T. Frolov in the Context of the Development of Modern Humanistic Thought." Social’naya politika i sociologiya 20, no. 4 (141) (December 29, 2021): 152–59. http://dx.doi.org/10.17922/2071-3665-2021-20-4-152-159.
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The postmodern trend of modern philosophical thought has actualized the problem of human nature. The attention of researchers is attracted by traditional philosophical alternatives, including alternatives within the humanistic direction. Hence the interest in the philosophical creativity of the representative of this trend in the USSR in the 70–80 years of the XX century, I.T. Frolov. The scientist proposed a synthesis of natural science and socio-humanitarian knowledge based on philosophical anthropology. The principles formulated by him formed the basis of a new form of philosophical humanism–scientific humanism. The purpose of the study is a comparative analysis of the work of I.T. Frolov and other major humanist thinkers of the XX century in the course of their reflection on socioanthropological challenges. The analysis of the philosophical heritage of I.T. Frolov in the context of the development of modern humanistic thought allows us to reach a new level of conceptualization of theories related to human philosophy and, thereby, improve the quality of scientific research.
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Frentiu, Rodica. "Contemporary Japanese Literature in Its Transition Towards the New Postmodern Humanism: Haruki Murakami." Asian Studies, no. 3 (December 1, 2011): 59–68. http://dx.doi.org/10.4312/as.2011.15.3.59-68.
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Although Japan recorded no specific literary movement in the 1980s, in any classical sense of the term, we may say that today we are witnessing, in terms of our historical sensibility, a condensation of narrative viewpoints upon the present or, in other words, the transposition of the criteria of the present to another time, which is undoubtedly a consequence of the so-called “postmodern” will to reject grand narratives. This study aims to review and complete the inventory of the postmodern characteristics that specialisedliterature has identified in Haruki Murakami’s works, seen from the perspective of what the author of the present paper considers to be the “new postmodern humanism.”
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McSwite, O. C. "Humanism and Pseudo-Critique: The Danger of Missing the Postmodern Moment." Organization 2, no. 2 (May 1995): 233–40. http://dx.doi.org/10.1177/135050849522007.
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LeMahieu, D. L. "“Scholarship Boys” in Twilight: The Memoirs of Six Humanists in Post-Industrial Britain." Journal of British Studies 53, no. 4 (October 2014): 1011–31. http://dx.doi.org/10.1017/jbr.2014.110.
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AbstractThe memoirs of six “scholarship boys”—Richard Hoggart, Frank Kermode, Eric Hobsbawm, Harold Perkin, A. H. Halsey, and Brian Magee—reveal the deeply varied experience of academically gifted working- and lower-middle-class males in the twentieth century. The arc from social outsider to cultural prominence drew upon a commitment to humanism acquired in their youth. Scholarship boys navigated the crosscurrents of post-industrial culture in many ways but shared an unwillingness to accept uncritically the sophisticated reductions of postmodern theory and the “creative destruction” of neoliberal practice. The life writing of these figures reveals the often-concealed subjectivities behind academic success, including the desire in old age to honor the lived worlds of their youth. Humanism remained a continuing though not always dominant strain in post-industrial culture.
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Ali-Zade, Alexander. "NEOLIBERAL SOCIETY OF POSTMODERNITY, POST-TRUTH AND POST-HUMANISM IN THE MIRROR OF THE PHILOSOPHY OF SCIENCE OF THE SECOND HALF OF THE XX CENTURY AND THE METHODOLOGY OF SOCIAL SCIENCES OF THE XXI CENTURY." Naukovedenie, no. 2 (2021): 19–39. http://dx.doi.org/10.31249/naukoved/2021.02.01.
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The review establishes that the philosophy of science of the second half of the XX century contains an accurate image of the society that was formed in the first 15 years of the XXI century thanks to digital communication technologies. Based on the analysis of modern research in the field of social sciences, it is shown that this global, postmodern, neoliberal society of post-truth and post-humanism created by digital communication technologies caused a corresponding radical restructuring of the social sciences.
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Birrer, Doryjane. "A New Species of Humanities: The Marvelous Progeny of Humanism and Postmodern Theory." Journal of Narrative Theory 37, no. 2 (2008): 217–45. http://dx.doi.org/10.1353/jnt.2008.0005.
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Sergodeeva, E. A. "Humanitarian Rationality and the Possibilities of Rational Humanism." Russian Journal of Philosophical Sciences, no. 11 (December 24, 2018): 55–69. http://dx.doi.org/10.30727/0235-1188-2018-11-55-69.
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The article discusses the relations between humanism and humanitarianism through the prism of rationality, which allows to identify the significant contradictions between their essences and methods of implementation as well as to reveal the subtleties and differences in the relationship between them. The author demonstrates the interrelation of the idea of rationality as reasonability with the theory of humanism and its practices; it is shown that the charges of inhumanity against rationality can be addressed mainly to instrumental reasonability, which occupies a dominant position in the society of Modernity. The inconsistency of the development of humanism in recent years is examined. On the one hand, first organizationally formed humanistic movements emerged in the 20th century and humanism gradually became a common social practice. On the other hand, starting from the second half of the 20th century, representatives of the postmodern and religious-conservative traditions more and more clearly pronounce statements about the crisis of humanistic ideology. It is determined that the classical concept of secular humanism has lost its representativeness to social realities because its model of a person becomes outdated and requires rethinking and renewal. It is emphasized that the role of humanitarian technologies is increasing under the new conditions of the science functioning in modern society, in which any knowledge, including natural and technical, acquires a humanitarian dimension. Therefore, the humanitarian component is a necessary part of any science today since the humanitarian component offers a pragmatical and axiological comparison of the scientific achievements with the life-world of men and their needs. The author concludes that rational strategies for overcoming the crisis of humanism (transhumanism and posthumanism) are associated with new ontologies and represent attempts to understand the transformations of humanistic values in the technoscientific world.
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كيحل, مصطفى. "تحولات مفهوم الإنسان في فلسفة الحداثة وفلسفة ما بعد الحداثة من مأزق إنسان التأليه إلى مأزق إنسان التشويه." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 24, no. 95 (January 1, 2019): 120–00. http://dx.doi.org/10.35632/iokj.v24i95.179.
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يعالج هذا البحث إشكالية التحولات التي تكتنف مفهوم الإنسان، لا سيما في عصر الحداثة، وعصر ما بعد الحداثة، ونـزعة الإنسية التي رسَّخت أيديولوجية التمركز حول الإنسان. وللإحاطة المنهجية والمعرفية بتلك التحولات، فقد تتبَّعنا مفهوم الأنسنة ومضامينه الفلسفية لتحديد أهم مستوياته الدلالية في بُعْدها الديني، والسياسي، والثقافي. وتمَّ استدعاء تصوُّر الإنسية الإسلامية التي لا تُمثِّل خروجاً على الدِّين، ولا تقطع مع المتعالي. كما تم تحليل المضامين الجديدة للأنسنة في مجال البيوتكنولوجيا التي أعلنت عن عصر جديد هو عصر ما بعد الانسان، الذي يتمُّ فيه التحكُّم في الحياة، والسيطرة على نقائص الطبيعة البشرية بالتقانة العلمية؛ والنظر فيما قد يترتَّب على ذلك من مخاطر على الطبيعة الإنسانية.
This paper deals with the problem of the transformations that surround the concept of Man, especially in the age of modernity, postmodern, and humanism that established the ideology of human centeredness. To understand the methodology and knowledge of these transformations, we have followed the concept of humanism and its philosophical implications to determine the most important semantic levels in its religious, political, and cultural dimension. This work has called for the concept of Islamic humanism, which does not depart from religion, and does not cut off with transcendence. It also employed an analysis of the new implications of humanism in the field of biotechnology, which proclaimed a new era of post-human age in which life and defects of human nature are controlled, through scientific implications, and consider the consequent risks that may affect human nature.
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Kaczmarek, Patryk. "The Wisdom of the Novel in Richard Rorty’s philosophy as an example of postmodern humanism." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 15 (2018): 153–61. http://dx.doi.org/10.16926/fil.2018.15.09.
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The article presents the reconstruction of the edifying subjectivity derived from Richard Rorty’s neopragmatism. The functions of Master Novels that fit the trend of liberal education and postmodern humanism have also been described. I argue in favor of a thesis that the recognition of the Wisdom of the Novel widely spread in culture can contribute to social change. The effect of this change may consist in a decrease in the amount of social exclusion of various groups and the existence of ideological radicalisms, which may contribute to the progression of solidarity among people.
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M, Dhanesh. "Towards the New Paradigm of Existence, Human to Posthuman: Reflections on Subash Chandran’s A Preface to Man." SMART MOVES JOURNAL IJELLH 8, no. 1 (January 28, 2020): 9. http://dx.doi.org/10.24113/ijellh.v8i1.10354.
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The term “Posthumanism” is a contemporary theoretical term put forward by researchers with disciplinary backgrounds in philosophy, science and technology and literary studies, for these groups, Posthumanism designates a series of breaks with foundational assumptions of modern Western culture. It claims to offer a new epistemology that is not anthropocentric and therefore not centred in Cartesian dualism. It seeks to undermine the traditional boundaries between the human, the animal, and the technological. The postmodern theorist Ihab Hassan coined the term and offered a seminal definition in an article entitled "Prometheus as Performer: Towards a Posthumanist Culture?". As its name suggests, a defining characteristic of Posthumanism is its rejection of the values held on top by the traditional Western Humanism. In the words of Rosi Braidotti, “From Protagoras’ assertion that it is “the measure of all things”, to Da Vinci’s Vitruvian Man, the privileging of the human instils a set of “mental, discursive and spiritual values” (13). This notion comes to form the basis for political policies of eighteenth- and nineteenth-century Europe. Man is understood as an “intrinsically moral” being, functioning as a kind of vessel for perfect rationality and reason. Armed with these tools, man is capable of a limitless expansion toward his own perfection, and entitled to claim, as his own, whatever objects or others he encounters along the way. This privileging of man as the centre of everything is what Posthumanism aims to attack. Hassan says that posthuman does not mean the literal end of man but the end of an image of man shaped by Descartes, Thomas More and Erasmus. Braidotti in her book The Posthuman outlines that with the rise of ideologies like Fascism and Communism, Humanism started its ascending in the 1960s and 70s. Both these former ideologies represent a significant break from European Humanism: Fascism promoted a “ruthless” departure from the Enlightenment reverence for human reason, while Communism advocated a “communitarian notion of humanist solidarity” (17).
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Schwartz, Nancy. "Dreaming in Color: Anti-Essentialism in Legio Maria Dream Narratives." Journal of Religion in Africa 35, no. 2 (2005): 159–96. http://dx.doi.org/10.1163/1570066054024631.
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AbstractThe article examines dreaming and dream narratives in Legio Maria, sub-Saharan Africa's largest African instituted church with a Roman Catholic background. Most Legios valorize a Black Christ and Black Mary but do so while espousing anti-essentialist attitudes towards racialization of the sacred. The social, cultural and symbolic hybridity of the Joluo (Kenya Luo), who still form the majority of the membership in this multi-ethnic, multi-national church, has influenced Legios' religious outlook. Legios' views are contrasted with some white and black theologies that take more monochrome, particularistic positions on the color of the Trinity, the Virgin Mary, Satan, saints, angels and demons. I discuss how Legios' eclectic altar iconography and dreams interact and influence one another. The article demonstrates that Legio Maria's theology of color has resonances with the perspectives on postmodern humanism and postmodern blackness formulated by scholars like Michel Foucault, Kwame Anthony Appiah, Vincent Anderson and bell hooks.
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Poorghorban, Younes. "A Postmodern Criticism of the Enlightenment: Anthropocene Disorder and Nihilistic Anti-humanism in Charles Bukowski’s Pulp." Acta Universitatis Sapientiae, Philologica 14, no. 1 (December 1, 2022): 96–109. http://dx.doi.org/10.2478/ausp-2022-0008.
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Abstract The anti-detective novel, Pulp, the last book Charles Bukowski wrote, is among his most significant works. This article illustrates Bukowski’s hostility towards the Enlightenment and modernism Through a postmodern outlook, Bukowski parodies the rationality of the Enlightenment by depicting a world that is replete with irrationality and meaninglessness The narrative involves a drunk detective who takes cases that are highly peculiar and irrational. Bukowski’s detective constantly finds himself in irrational and meaningless conversations and in the author’s attempt to portray the miserable condition of postmodern man Moreover, from an ecocritical perspective, this article asserts that Bukowski is a nihilistic anti-humanist who fails to sympathize with humanity and finds no solution for the environmental collapse that is caused by the disorder in the Anthropocene The only response to the parasitic nature of humanity is hatred and disgust for both himself and his species As a result of his despair with the cause of humanity and anthropocentrism, Bukowski’s Detective Belane is enraged with humans and frequently causes violent scenes
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Abdullah, Fatimah. "Placing Spirituality in the Contemporary World: The Islamic Spirituality Vs. Secularized Spirituality." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 4 Special Issue (July 31, 2022): 27–45. http://dx.doi.org/10.46722/hikmah.v5i4b.
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This article argues that secular humanists’ scholars like postmodernists are developing great interest in spirituality as though they are beginning to have a positive approach towards religion and as though they are beginning to abandon their secular humanistic beliefs. Despite such positive approach towards spiritualism, they have not changed their position against religion. In fact, in the spiritual practices of Eastern religions such as the transcendental meditation of Buddhism and Hinduism in healing Western troubled souls has however no clear relationship with religiosity. In the same vein, Postmodern preaches that mental growth, development, inner peace and contentment are gained on a personal and individual level instead of developing a relationship with God. This kind of secularization to spirituality is absurd and confusing to Muslims who do not differentiate between the Western conceptions of spirituality and religiosity. Hence, the objective of this paper is to address the issue of spirituality brought forth by secular humanism and postmodern, by drawing the distinction between western secular conception of spirituality and Islamic spirituality, the nature and the significant of spirituality and the relationship between spirituality and religiosity and spiritual intelligence. This paper concludes there is a necessary and positive relationship between religious and spiritual practices and psycho-spiritual wellbeing and life as a whole. From Islamic perspective, no spirituality without religiosity. Spirituality is the essence of religiosity and they are undoubtedly of equal important and significant to understand the role of religion which is revealed from God, as a way of life. Hence, there is no good without God.
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Reid, Joshua. "Serious Play: Sir John Harington’s Material-Textual Errancy in Orlando Furioso in English Heroical Verse (1591)." Renaissance and Reformation 43, no. 2 (September 28, 2020): 147–82. http://dx.doi.org/10.33137/rr.v43i2.34795.
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Sir John Harington’s Orlando Furioso in English Heroical Verse (1591) is a significant example of material-textual Englishing: under the direction of Harington, his book’s emblematic title page, copperplate engravings, typography, mise-en-page, and commentary apparatus are all transmutations of the preeminent Italian editions of the sixteenth century, most notably Francesco de Franceschi’s lavish 1584 edition. This article traces how Harington cannily deploys his bibliographic code in metatextual and metavisual ways to call attention to how the material-textual manipulates the reader’s experience. In what could be called an act of early postmodern deconstruction, Harington playfully dismantles the edifying structures of pragmatic humanism in the same way that romance dissolves epic.
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Quillen, Carol. "Reviews of Books:Vico's Uncanny Humanism: Reading the New Science between Modern and Postmodern Sandra Rudnick Luft." American Historical Review 110, no. 1 (February 2005): 99–100. http://dx.doi.org/10.1086/531124.
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Cocozza, Antonio. "Unexpected action and insecurity: some structural characteristics of postmodernity." Geopolitical, Social Security and Freedom Journal 3, no. 2 (December 1, 2020): 26–41. http://dx.doi.org/10.2478/gssfj-2020-0010.
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Abstract This essay presents an analysis of the structural and cultural characteristics of postmodern society’s new capitalism, underscoring the fact that uncertainty, flexibility, mobility and risk are the latest categories of contemporary life, with which we need to interact and communicate constantly. It is necessary to aim at governing uncertainty by activating a new logic of the diffused empowerment of people aimed at promoting value for all the stakeholders by sharing objectives, development plans and the joint redesign of technologies, structures and processes. This is a perspective which places the person at the centre of strategic action, relaunches a New Humanism, invests in the cultural dimension, enhances that of value with a view to surpassing theutilitarian and technocentric paradigm while asserting a new anthropocentric
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WELLS, PAUL. "PREAMBLE." CALVIN AND THE LATER REFORMATION 3, no. 2 (October 1, 2017): 5–6. http://dx.doi.org/10.35285/ucc3.2.2017.pre.
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The celebration of Luther’s Reformation this year brings up once again the question of sola Scriptura, and in particular the problem of the role of tradition. We tend to think that tradition is the hunting estate of the Roman Catholic Church. However, Benjamin B. Warfield reminded us that outside the Reformed faith, with its coherent doctrine of revelation and inspiration, we fall into the snares of either mysticism or rationalism. We still face both today. The tradition of the Roman Church tends towards mysticism, saints, and the numinously miraculous, while the tradition of Enlightenment humanism is all around us in rationalism in its postmodern forms, self-evident scientific truths, and politically correct liberalism with its dogmas of tolerance and social constructionism.
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Kriman, Anastasia I. "The Posthuman Turn to the Post(non)human." Voprosy Filosofii, no. 12 (2020): 57–67. http://dx.doi.org/10.21146/0042-8744-2020-12-57-67.
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The article shows the retrospective of such modern philosophical movement as posthumanism, one of the basic ideas of which is the “posthuman”. The posthuman in posthumanism is understood not as a being who has overcome his biology (as in transhumanism), but as a point of assembly of mythical, chimerical, technological, social, biological; as a further deconstruction of humanistic “vitruvian man”. This aspect reveals the exceptional features of the new anthropology of posthumanism, which makes it possible to show the difference between transhumanism and posthumanism. The evolution of humanism, through anti-humanism and transhumanism (which is understood as “hyperhumanism”) leads to posthumanism. Its main features, according to R. Braidotti and Fr. Ferrando, are post-anthropocentrism, post-dualism and post-humanism. The article analyses each of these concepts, which allows us to delve deeper into the contexts of contemporary philosophical anthropology. The analysis of the posthuman turn towards non-human agents and, as a consequence, the general trend of tendency of contemporary philosophy to the de-anthropologization is being carried out. The genealogy of this phenomenon includes fatigue from the hierarchy of humanism ideals, which, as M. Foucault showed back in the middle of the twentieth century, were conditioned by historical prerequisites of cultural development. Inheriting ideas of postmodern philosophy, gender theory, post-colonial studies, animal studies, unable studies, actor-network theory, and even quantum physics, posthumanism opens up a space for being in terms of subjectivity for all others previously oppressed in the era of humanism (animals, women, and all those whom Aristotle, as opposed to bios, referred to zoe). To illustrate this thesis, the article introduces a new term “post(non)human”, which reveals the concept of posthumanist discourse. The use of this term allows us to express more comprehensively the results and consequences of the posthumanist turn in the philosophical anthropology of the twenty-first century.
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Langbauer, Laurie. "The Ethics and Practice of Lemony Snicket: Adolescence and Generation X." PMLA/Publications of the Modern Language Association of America 122, no. 2 (March 2007): 502–21. http://dx.doi.org/10.1632/pmla.2007.122.2.502.
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Lemony Snicket's A Series of Unfortunate Events is adolescent in the sense provided by Julia Kristeva–it offers critical insight into the breakdown of categories that support representational and ethical certainties. The ethical stance of its author, Daniel Handler, is complicated–urgent, resonant, distressing–caught in the devious irony endemic to metafictional play and to the sensibility of Generation X. Such irony casts light too on literary criticism's changing treatment of the critical subspecialty of children's literature as well as on its renewed but uneasy interest in ethics as revision of past humanism. A Series offers an ethics of practice, one that recognizes its dependence on the impulses it critiques. Just as the books' postmodern orphans improvise in the face of menace that doesn't stop, Handler's irony pictures a world where ethics can never be more than a provisional entente negotiating impossible ideals.
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Gutorov, Vladimir. "POST-TRUTH AND NEOLIBERALISM AS FACTORS OF THE CRISIS OF THE HUMANISTIC TRADITION AND EDUCATION: SOME DISCURSIVE ASPECTS OF MODERN THEORETICAL DISCUSSIONS." Political Expertise: POLITEX 17, no. 3 (2021): 228–45. http://dx.doi.org/10.21638/spbu23.2021.301.
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The article analyzes the results of the latest theoretical discussions in Western political theory, whose participants explore the specific features of the formation of the neoliberal discourse of “post-truth” that destroys the traditions of rational politics and the foundations of the humanistic paradigm of education that emerged during the European Renaissance and Enlightenment. In the modern world, classical humanism contrasts sharply with political realities and ideas prevailing in social discourses, including in the field of social sciences. Nowadays, many intellectuals, politicians and scientists consider it an almost immutable fact that we have all finally transitioned to the world of “post-truth” and “post-humanism”. Therefore, we must come to terms with endless streams of lies, manipulations, meaningless propaganda that significantly primitivize the prevailing ideas about democratic norms and institutions and try to develop a conceptual apparatus that reflects the new reality. At the same time, modern concepts of post-truth in many of their aspects develop ideas that arose at the turn of the 1960s-1970s, when the contours of the “postmodern turn” were only outlined in Western political discourse. Moreover, the historical origins of the modern phenomenon of post-humanism go back to counter-revolutionary ideology and philosophical controversy with the legacy of the French Revolution and the Enlightenment, which was initiated at the turn of the 18th-19th centuries in the works of the “founding fathers” of modern conservatism - Joseph de Maistre and Louis de Bonald. After World War II, an intellectual assault on humanism became one of the hallmarks of French structuralism and subsequent more radical post-structuralist doctrines. The article substantiates in detail the thesis that today the topic of discourse claims to be a kind of “hegemon”, often dictating to the participants in discussions the nature and direction of the argumentation. Scientists’ disputes on various aspects of political dominance, political communication and education are no exception in this regard. In the process of dispersing this trend, it became obvious that a necessary prerequisite for analyzing the language of politics is an understanding of the specifics of its various levels - from “high” political theory to personal, subjective characteristics.
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Liakh, Vitalii, and Maryna Lukashenko. "Transsociality as uncertainty or incertitude of the human condition." Skhid 3, no. 2 (September 1, 2022): 22–27. http://dx.doi.org/10.21847/1728-9343.2022.3(2).263743.
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Uncertainty, dynamism of transformations, liquid and incertitude are the leading features of the present age, through which time, society, and human situation are increasingly defined. This work examines the interrelationships between human position and social change in traditional, modern, and postmodern societies. The “social – personal” system is considered in the context of changes in the understanding of the humanistic attitude. Thus, the humanism of pre-modern society is particular, i.e. limited to belonging to a certain group, whose virtues are nurtured and formed through education. The sociality of traditional society is natural, rooted in the idea of the divine, and it aspires to the transcendent. In return, modern sociality is constructed around an exclusive humanism that excludes the transcendent, for which only the human matters are important. The sociality of postmodern society is correlated with the spread of antihumanism and transhumanism, both of which overcome the boundaries of the abstract idea of the universal human subject in different ways. One of them is focusing on the phenomena beyond the human nature, and the other one is oriented toward its improvement. The goal of the second approach is to use new technologies to overcome death, aging, and suffering which also applies to all living things beyond humanity.In crisis periods of changes in the type of sociality, uncertainty and insecurity increase, which is analyzed in two paradigms. A resource-oriented view of the history of mankind shows the modern improvement of the human condition, focusing on the further development of the state’s human capital (plasticity, adaptability, stress resilience, creativity, cognitive and emotional abilities of individuals). The defined position of consideration differs from the consideration of a person in pre-modern and modern societies, when a person was a physical resource and social capital. A problem-oriented approach analyzes signs of crises and dangers, foresees possible options for the development of events, and warns of possible disasters in order to be protected from them. Thus, the analysis of the crisis of sociality indicates the emergence of its new multiple forms, which are formed both by dispersal and by going beyond the boundaries of human communities, which allows describing new forms of sociality through the concept of transsociality.
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Wahyudi, Antono. "Interpretasi Hermeneutika: Meneropong Diskursus Seni Memahami Melalui Lensa Filsafat Modern dan Postmodern." KLAUSA (Kajian Linguistik, Pembelajaran Bahasa, dan Sastra) 2, no. 02 (May 28, 2019): 51–79. http://dx.doi.org/10.33479/klausa.v2i02.150.
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The verb "to understand" is not only frequently misinterpreted but also epistemically does not even have the attention from society. In addition, the gap between the object that is understood and the understanding subject is getting wider. The term “understand” is identical with hermeneutics and it becomes an interesting discourse among the philosophers in which it is made to minimize the gap of misunderstanding between subject and object. Modern philosophers such as F.D.E. Schleiermacher, who succeeded in releasing hermeneutical discipline from the theological context into the philosophical context, focused on the aspect of textuality to achieve the objectivity. W.C.L. Dilthey, also a modern philosopher, succeeded in developing the hermeneutics from his predecessors by emphasizing reproductivity in attempt to have re- experience not only from the outer dimensions but also the inner dimensions of an object. While the modern philosophers emphasized the attainment of the objectivity, on the other hand, the postmodern philosophers such as Gadamer and Heidegger critically shifted their attainment to the realm of the subjectivity. Furthermore, if Heidegger departs from phenomenology- ontological perspective which centered on humans as the subject, Gadamer with his philosophical hermeneutics succeeds in restoring the concept of abstraction to the social sciences along with expanding the range of paradigm. These four philosophers have successfully made a significant impact in responding to the social phenomena that are often disturbing the civilization. Thus, hermeneutic interpretation becomes important to be used in order to minimize the occurrence of social conflict as well as to maximize the realization of universal humanism.
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Boutellier, Hans. "A Letter from the Netherlands: The Postmodern Fall of Man–An Essay on Safety, Criminal Law and Humanism." Crime Prevention and Community Safety 3, no. 2 (April 2001): 71–79. http://dx.doi.org/10.1057/palgrave.cpcs.8140091.
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Liakos, David. "Heidegger and Gadamer on the Modern Age." Gatherings: The Heidegger Circle Annual 11 (2021): 152–82. http://dx.doi.org/10.5840/gatherings20211110.
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This essay contributes to research on, and develops a critique of, the later Heidegger’s conception of the relationship between modernity and a future beyond or after the modern age. It is argued that Heidegger does not engage in a reactionary rejection of modernity, since he is methodologically opposed to pure negation. Rather, as the example of his reading of Van Gogh demonstrates, Heidegger uses suggestive poetic hints from modern culture to transcend modernity from within into a “postmodern” and ontologically pluralistic future. The author argues, however, that a more livable, plausible, and politically hopeful response to, and reformation of, the modern age is found in Gadamer’s work. Gadamerian hermeneutics permits a rehabilitation of modern culture and thought (for example, the tradition of humanism) by charitably and sensitively disclosing overlooked insights and resources that enable us to continue living within, without moving beyond, the modern age.
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McClure, Ellen M. "Early Modern Humanism and Postmodern Antihumanism in Dialogue. Jan Miernowski, ed. London: Palgrave Macmillan, 2016. xxxii + 220 pp. $79.99." Renaissance Quarterly 71, no. 2 (2018): 770–71. http://dx.doi.org/10.1086/699105.
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Marrouchi, Ramzi, and Mohd Nazri Latiff Azmi. "Darkness at Noon: Le Malheur of Capitalism in Bellow’s Later Novels." International Journal of English Linguistics 10, no. 1 (December 28, 2019): 293. http://dx.doi.org/10.5539/ijel.v10n1p293.
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The crisis of capitalism, or what Saul Bellow dubs “the crisis of knowledge”, crystallizes the way he deconstructs and subverts the roots of modern American culture. The concepts of “darkness” and “Malheur” embody the tragic fate of capitalism and the end of history to recall Baudrillard and Fukuyama. Colin Davis relates this intellectual atmosphere to Lyotard’s theory of “after knowledge” and the postmodern condition, Lévinas’s “after ethics” and Althusser’s “after hope”. Fictionally, Bellow epitomizes this cultural backdrop in modern America by addressing the decline of civility, the agony of the artist, the end of humanism and morality in a society which is dominated by the crowd of low culture to cite Williams. Conceding that the novelist identifies “darkness”, “noon”, “Malheur” and “capitalism” with Derrida’s premises of deconstruction and Foucault’s insights about episteme theory and the archeology of knowledge, it becomes then fundamental to underpin how he gives theory and philosophy an overriding role in the purification of humanism from the burden of materialism and capitalistic democracy. Special focus is on Herzog (1964), Mr. Sammler’s Planet (1970), Humboldt’s Gift (1975) and The Dean’s December (1982) as they illustrate Bellow’s gestures of deconstructing the negativity of capitalism.
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Prysyazhnyuk, Yurii. "History of Ukrainian Peasantry of the Dnipro Ukraine in the Research Perspectives of Postgumnism." Roxolania Historĭca = Historical Roxolania 1 (November 13, 2018): 141. http://dx.doi.org/10.15421/30180110.
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Modern Ukrainian historiography of the peasantry is in a position where both modern and postmodern researches are recognized as the scientifically capable ones for proper methodological substantiation and presentation. And while science, as it is known, seeks to focus on innovations that are characterized by greater productivity, convincing argumentation, all of them can still rely on an interested reader. Given this and some other circumstances, the proposed intelligence is a kind of attempt to show how against the backdrop of little apparent crisis phenomena in the methodology of history seem to be efforts aimed at the research prospects of post-human studies. The historiographic feature of intelligence is the author's appeal to a rather wide range of studies of European (more general – Western) scholars, who in the article presented primarily a collection of well – known Polish historians Eve Domanska and Tomas Vyslich. Post-humanism is presented as a complex of institutionalized tendencies and research areas, thoughtfully, intellectually and ethically connected with it. She claims a wide range of "reformal changes" in the methodology of creating historical knowledge, but has not yet been confirmed as a dominant (or even recognized) paradigm. Accordingly, the author tries to find out how scientifically substantiated abandonment of the principles of modernism opens the prospect of a more reliable understanding of the modern world. Critics are subjected to the principles established in modern Ukrainian historiography as anthropocentrism and secularization. They are known to have caused a lot of interpretative inconvenience to researchers in the agrarian society. Qualitative thinking also requires the usual term "Ukrainian peasantry". It loses its widespread significance, because artificially, and therefore, from a scientific point of view it is not justified to "modernize" the peasant traditional world. Post Humanism recognizes the expediency of post-colonial studies. From the point of view of the needs of Ukrainian peasant studies, this is understandable, if we consider that the modernist professed Eurocentrism, it does not refuse from its prevalence, even though it includes both post-European and post-colonial initiatives. In the end, historians (historiographers) will love to "emphasize" under the next flash of activization of peasant studies. Such statements also provoke the logic of creating mega-narratives, since each block of such intellectual products claims to be some kind of (or desired) completeness. The author argues that post humanism destroys this tradition, opens up new horizons for interpreting the past of an "awkward class".
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Na, He, and Junqi Li. "The Practice and Reflection of Digital Labor from the Perspective of Post-Modernism." Journal of Research in Social Science and Humanities 1, no. 1 (November 2022): 83–87. http://dx.doi.org/10.56397/jrssh.2022.11.11.
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With the development of information technology, digitalization has penetrated into our daily life, especially in the transcendence of time and space. People’s perception of time is accelerating under the wave of informationization. Human activities have become quantifiable, virtual, and ubiquitous “digital labor” in the vast cyberspace. Based on Harvey’s postmodern Marxist perspective, the deconstruction and criticism of modern rationality return to the reflection and confrontation of centrifugalized subjectivity in the framework of value rationality. The post-industrial era has entered a stage of elastic accumulation, where modernity and post-modernity, rationality and value, humanism and science are in constant conflict and collision in economic, social and cultural development. Also, the compression of space and time has expanded the production space of traditional labor that is contrary to modernity, has intensified the exploitation of private ownership under the logic of capital. Therefore, it is necessary to explore the production and practice of digital labor in the postmodernist perspective, reveal the material nature behind digital labor in the intelligent society, and look forward to the orderly governance and reflection of digital labor based on the logic of historical materialism.
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Stezhko, Yurii. "METODOLOGY OF THE LINGUISTIC RESEARCH IN THE IMPERATIVES OF POSTMODERNISM." Fìlologìčnì traktati 13, no. 1 (2021): 100–110. http://dx.doi.org/10.21272/ftrk.2021.13(1)-10.
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The transformation of lingual methodology at the cross line of the epoch of civilizations is highlighted in the paper. Often the state with the methodology is not equal with general scientific level in accordance with leading linguists and philosophers. It is noted that linguists do not always refer to the methodology or explain it quite simply way. There is a vision of the methodology as a manifestation of theory or its identification with a set of methods. The philosophical principle of deconstruction is affirmed in linguistic research in a postmodern situation. Postmodernism has replaced the methodological requirements of classical rationality and a meaning unambiguity of a text with a multitude of the cognition illogical forms and intercultural forms of the meanings creation. A reorientation of requirements of the truth objectivity on to the truth pluralism with elements of subjectivity was happened. The methodology becomes a way for expressing non-scientific spiritual values of humanism. A methodological ideas renewal about general laws the creation of meanings, a method for explaining and linguistic presentation of reality is being opened from a standpoint of the naratology. For the naratology the subjectivity of reference as the identification of a concept with an non-linguistic object. The peculiarity of the so-called self-reference in cases of transcendence of concepts is noted. The postmodern methodology of linguistic study does focus on identifying of tools for meaning forming of the text based on the analysis of the method establishing a reference. Such a tool is seen the philosophical concept of conventionalism, a reaching of the concept correlation with the referent in different cultures. Methodologically, artificially assigned reference is based on the philosophy of pragmatism correct is that what satisfies the cultural needs of the narrator, its associative complexes. The role of philosophy as the methodology that contributes to the realization in linguistic researches the criteria in the humanization in the imperatives of postmodernism is consistently substantiated.
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Mihajlović, Vladimir D. "Genius Loci Balkani: Reception of the Past and the Construction of the Academic Narrative on the Balkan Heritage." Issues in Ethnology and Anthropology 8, no. 3 (February 27, 2016): 779. http://dx.doi.org/10.21301/eap.v8i3.8.
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Postcolonial and postmodern perspectives, entering the humanities over the last decades of the 20th century, have contributed to the awareness that the present European interpretations of the past have been strongly influenced by the social and ideological context of the 19th and 20th centuries. Consciously or otherwise, the pioneers of research into the Classical antiquities have perceived the object of their research through their own perception of the relations in the world that surrounded them, thus inscribing their contemporaneous values onto the past and using thus conceived past in understanding, explaining and justifying the modern social/cultural phenomena. This contribution poses the question to which extent the social trends in the Kingdom of Yugoslavia have inspired and enabled the creation of an academic narrative about the uniqueness of the Balkan lands, based upon the continuity with the "ancient humanism", and social/cultural values, (allegedly) defined at the times of Ancient Greece and Hellenism. The relationship is considered between the modern trends and the formation of academic issues in the case of social and political circumstances that coincided with the creation of the discourse of the "Balkan spirit". The narrative is considered from the times of its formation up to the present, as well as the reasons for its wide popularity both in the academic community and the general public.
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Prescott, Anne Lake. "Postmodern More." Moreana 40 (Number 153-, no. 1-2 (March 2003): 219–39. http://dx.doi.org/10.3366/more.2003.40.1-2.14.
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Thomas More is often called a “humanist,” and rightly so if the word has its usual meaning in scholarship on the Renaissance. “Humanist” has by now acquired so many different and contradictory meanings, however, that it needs to be applied carefully to the likes of More. Many postmodernists tend to use the word, pejoratively, to mean someone who believes in an autonomous self, the stability of words, reason, and the possibility of determinable meanings. Without quite arguing that More was a postmodernist avant la lettre, this essay suggests that he was not a “humanist” who stalks the pages of much recent postmodernist theory and that in fact even while remaining a devout Catholic and sensible lawyer he was quite as aware as any recent critic of the slipperiness of human selves and human language. It is time that literary critics tightened up their definition of “humanist,” especially when writing about the Renaissance.
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Goudarzi, Abdolreza. "Jamesonian Interpretation of Post Postmodernism: David Foster Wallace’s Infinite Jest and The Pale King." International Journal of Contemporary Research and Review 9, no. 02 (February 27, 2018): 20310–17. http://dx.doi.org/10.15520/ijcrr/2018/9/02/446.
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Postmodernism and Post Postmodernism have dominated culture and literature since the late-20th-century and in basic features, they contradict each other. In Postmodernism, or the period known as the late capitalism by Fredric Jameson, some sort of fragmentation rather than totality is intended to control again the life of the people through the same media in a process known as consumerism; However, in Post Postmodernism, a new sort of humanism seems to be emerging by David Foster Wallace who shows not only the pain but also the cure. In fact, the subjectivity of man is given a niche, and also he is given a voice to express his thought, like the opportunity he has gained in the social networks like Facebook and Telegram, having made it paradoxically possible for him to have a sort of sharing among the fragmented individuals. In fact, every fragmented man can be an active agent, communicator, and finally a producer to bring meaning and discipline back to the life rather than a sole passive watcher, reader, and one way communicator controlled by the system as presented in the modern and postmodern works. Focusing on David Foster Wallace’s (1962-2008) novels—Infinite Jest (1996) and The Pale King (2011), the aim of this article is to study these three novels through the critical gates of the philosopher, Fredric Jameson to open up the concepts of Post Postmodernism.
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Díaz, Carolina. "The Future of Feminism, Perhaps?" Letras Femeninas 41, no. 1 (May 1, 2015): 85–101. http://dx.doi.org/10.2307/44733770.
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Abstract Western philosophies have traditionally equated woman with lack, the not-all, that which is not, and she has been regarded in negative binary terms, where man is light, reason, culture, mind, and woman is night, intuition, nature, and body. Feminist studies, from their inception, have resisted these categories and have tried to respond to masculinist definitions of what a woman is. Understandably, feminism is wary of concepts such as the body and nature for they seem to instantiate traditional visions of both woman and gender, biologically and socially constructed identities. However, my aim is to highlight the importance of recovering the place of nature and of our immersion in nature within feminist studies and, from the perspective of philosophies of life, to rethink embodiment and identity politics beyond postmodern frameworks. To think about feminism’s future in connection with its past failures and achievements, we need to examine humanity’s most fundamental context: its place within life. In order to do so, I follow the work of Elizabeth Grosz, Luce Irigaray, and Friedrich Nietzsche in exploring how theories of life can enhance feminist epistemologies with an ontology of difference that conceives of new social and political relations and identities. I contend that matter, as the expression of life, and corporeality, as the expression of difference, can help us redefine woman, feminism, and humanism in relation to a world environmentally, economically, and geopolitically in crisis.
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Meliakova, Yuliia Vasylivna, Inna Igorivna Kovalenko, Svitlana Borysivna Zhdanenko, Eduard Anatolievich Kalnytskyi, and Tetiana Vasyliivna Krasiuk. "Posthuman Freedom as the Right to Unlimited Pleasure." Revista Amazonia Investiga 10, no. 39 (May 5, 2021): 62–75. http://dx.doi.org/10.34069/ai/2021.39.03.6.
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Berdyaev, N. A. (1951). The kingdom of the spirit and the kingdom of Caesar. Paris: Umca-Press. Recovered from: https://vtoraya-literatura.com/pdf/berdyaev_tsarstvo_dukha_i_tsastvo_kesarya_1951__ocr.pdf. Berlinger, N., & Solomon, M. Z. (2018). Becoming Good Citizens of Aging Societies. Hastings center report, Vol. 48(3), 2–9. Bostrom, N. (2003). Are You Living in a Simulation? Philosophical Quarterly, Vol. 53(211), 243–255. Bostrom, N. (2016). Development of values. Artificial Intelligence: Stages. Threats. Strategies. Moscow: Publishing House "Mann, Ivanov and Ferber". Recovered from: https://element.ru/bookclub/chapters/433044/Iskusstvennyy_intellekt_Glava_iz_knigi. Goryachkovskaya, A. N. (2014). Philosophy of transhumanism: on the surrogates of being, the abduction of identity and euthanasia of humanity. Bulletin of V. N. Karazin Kharkiv National University. Series: Theory of Culture and Philosophy of Science, Vol. 1092, Issue 50. Recovered from: http://periodicals.karazin.ua/thcphs/issue/view/209. Gould, C. C. (2018). Solidarity and the problem of structural injustice in healthcare. Bioethics, Vol. 32(9), 541–552. Guerrini, C., Lewellyn, M., Majumder, M. et al. (2019). Donors, authors, and owners: how is genomic citizen science addressing interests in research outputs? BMC Medical Ethics, Vol. 20, Issue 1, Article number 84. Habermas, J. (2002). The future of human nature. Towards liberal eugenics. Moskva: Ves' Mir. Haker, H. (2019). Habermas and the Question of Bioethics. European journal for Philosophy of Religion, Issue 4, 61–86. Heidegger, M. (1967). Being And Time. Max Niemeyer loading facility in Tübinge. Recovered from: https://taradajko.org/get/books/sein_und_zeit.pdf. Kakkori, L. (2018). Postmodern as Secularization in Philosophy of Education. Educational Philosophy and Theory, Vol. 50(14), Special issue: SI, 1639–1640. Kroker, A., & Cook, D. (1986). The Postmodern Scene. Excremental Culture and Hyper-Aesthetics. Montreal: New World Perspectives. Kurzweil, R. (2012). How to create a mind: the secret of human thought revealed. New York: Penguin Books. Lipovetsky, G. (2015). Time Against Time, or The Hypermodern Society. In D. Rudrum and N. Stavris (Ed.), Supplanting the Postmodern. An Anthology of Writings on the Arts and Culture of the Early 21st Century (p. 191–208). New York; London; New Delhi; Sydney: Bloomsbury Academic. Lobanov, V.A (2020). Transhumanism in the interpretation of V. A. Lobanov. Samizdat Magazine. Recovered from: http://samlib.ru/l/lobanow_w_a/samlibrullobanow_w_amsworddocshtml-2.shtml. Meliakova, Y., Kovalenko, I., Zhdanenko, S., & Kalnytskyi, E. (2020). Performance in the Postmodern Culture and Law. Amazonia Investiga, 9(27), 340–348. https://amazoniainvestiga.info/index.php/amazonia/article/view/1247 Melyakova, Yu. V. (2018). Being of law and being in law: from performative to performance. Bulletin of the National University "Yaroslav the Wise Law Academy of Ukraine". Series: Philosophy, Vol. 1(36), 90–113. Odorcak, J. (2019). Exorganic Posthumanism and Brain-Computer Interface Technologies (BCI). Postmodern openings, Vol. 10(4), 193-208. Pavlov, A. V. (2019). Images of modernity in the 21st century: hypermodernism. Philosophical Journal, Vol. 12(2), 20–33. Piarce, D. (2015). The Hedonistic Imperative. eBook. Recovered from: https://ubq124.wordpress.com/2019/12/22/the-hedonistic-imperative-pdf. Polyakova, O. V. (2017). Commodification of the dead body: ethical and legal aspects. Bulletin of the RSUH. Series "Psychology. Pedagogy. Education", Vol. 2(8), 118–128. Recovered from: http://cyberleninka.ru/article/n/kommodifikatsiya-mertvogo-tela-etiko-pravovye-aspekty Popova, O. V. (2016). Man, its price and value: to the problem of body commodification in scientific knowledge. Epistemology and philosophy of science, Vol. 49(3), 140-157. Recovered from: http://cyberleninka.ru/article/n/chelovek-ego-tsena-i-tsennost-k-probleme-kommodifikatsii-tela-v-nauchnom-poznanii. Popova, O. V., Tishchenko, P. D., & Shevchenko, S. Yu. (2018). Neuroethics and biopolitics of biotechnology for cognitive improvement of human improvement. Philosophy questions, Vol. 7, 96–108. Russian Transhumanist Movement (2020). About the possibilities of self-upgrade and life extension. Recovered from: http://transhumanism-russia.ru/content/view/629/94/ Sandu, A., Vlad, L. (2018). Beyond Technological Singularity – the Posthuman Condition. Postmodern openings, Vol. 9(1), 91-102. Sartre, J.P. (1989). Existentialism is humanism. In: Twilight of the Gods. Moscow: Politizdat, 319-344. Strandbrink, P. (2018). Nostalgia and Shrinkage: Philosophy and culture under post-postmodern conditions. Educational Philosophy and Theory, Vol. 50(14), 1407–1408. Twenge, J. M. (2006). Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled – and More Miserable Than Ever Before. New York: ATRIA paperback. Retrieved from http://www.amazon.co.uk/Generation-Americans-Confident-Assertive-Entitled/dp/1476755566. Twenge, J. M. (2017). iGen: Why Today’s Super-Connected Kids Are Growing Up Less Rebellious, More Tolerant, Less Happy – and Completely Unprepared for Adulthood. New York: ATRIA books. Retrieved from http://www.amazon.com/iGen-Super-Connected-Rebellious-Happy-Adulthood/dp/1501151983. United Nations (1997). Universal Declaration on the Human Genome and Human Rights. Recovered from http://www.un.org/ru/documents/decl_conv/declarations/human_genome.shtml United Nations (2005). Universal Declaration on Bioethics and Human Rights. Recovered from: http://www.un.org/ru/documents/decl_conv/declarations/bioethics_and_hr.shtml Yong, L. (2019). Moral Ambivalence: Relativism or Pluralism? 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Durán , Gabriela. "CRECIMIENTO URBANO EN LA PRODUCCIÓN DE VIVIENDA FORMAL DEL SIGLO XX." DISEÑO ARTE Y ARQUITECTURA, no. 9 (December 21, 2020): 231–45. http://dx.doi.org/10.33324/daya.v1i9.344.
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El presente artículo reúne los diferentes enfoques modernos y posmodernos sobre las formas de crecimiento urbano a partir de la producción de vivienda formal. De esta manera, se aborda un estudio de la ciudad según la mirada funcionalista (CIAM) que vincula a la ciudad como una máquina y una producción en serie. Además, se continúa reflexionando sobre la mirada humanista con la aparición de la escuela italiana, que reconoce a la ciudad como romántica, y más adelante, como desarrollo de estas dos primeras. Estos fundamentos teóricos del siglo XX posibilitan una reflexión crítica acerca de los aspectos urbanos más relevantes a la hora de producir ciudad en la actualidad.Palabras clave: Crecimiento urbano, teoría funcionalista, teoría humanista, producción de vivienda.
AbstractThis article brings together the different modern and postmodern approaches to the forms of urban growth based on the production of formal housing. In this way, the study of the city is approached according to the functionalist perspective (CIAM) that links the city as a machine and a serial production. In addition, it continues reflecting on the humanist stance with the appearance of the Italian school, which recognizes the city as romantic, and later, as a development of the first two. These theoretical foundations of the twentieth century allow a critical reflection on the most relevant urban aspects when producing the city today.Keywords; Urban growth, functionalist theory, humanist theory, housing production.
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Ernst, Sophie. "Plaidoyer pour un humanisme postmoderne." Le Télémaque 21, no. 1 (2002): 107. http://dx.doi.org/10.3917/tele.021.0107.
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Carmona Garzón, Hernán Andrés. "El humanismo como práctica y discurso esencial en la formación de profesionales." Kénosis 8, no. 15 (October 25, 2021): 170–83. http://dx.doi.org/10.47286/23461209.369.
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El propósito de este artículo es cooperar desde una reflexión académica a la comprensión del humanismo (corriente/ movimiento filosófico) en el siglo XXI, el cual es analizado y enseñado, a través de las humanidades en la educación superior y aplicado en el ejercicio profesional. Es así como se tendrá una aproximación a su contexto histórico, desde el periodo griego clásico, hasta el periodo postmoderno, concluyendo en el siglo XXI se presentan variaciones leídas por muchos como crisis, sin embargo, queda una pregunta sin respuesta que confronta el compromiso social que debe atender la educación superior con formar y preparar profesionales integrales “humanos”. El humanismo ha buscado y busca restablecer la dignidad del ser humano, por ello el profesional de hoy debe ser un “humanista” aplicando su ejercicio profesional por medio de una moral vivida y en una ética pensada aplicada. Es así, como la formación humana en la educación superior, impartida a través de las materias humanísticas, articulan y dan sentido social al conocimiento, dignificando lo humano en los formados como seres integrales.
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Schmölz, Alexander. "Die Conditio Humana im digitalen Zeitalter." Einzelbeiträge 2020 2020, Occasional Papers (November 13, 2020): 208–34. http://dx.doi.org/10.21240/mpaed/00/2020.11.13.x.
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In den bestehenden Debatten und dem Wiener Manifest des digitalen Humanismus bleibt trotz der klaren und zukunftsweisenden Normativität vielfach offen, in welcher Denkrichtung der digitale Humanismus verortet ist und ob sich hinter diesem Begriff eine ein Paradigma und eine bestimmte Lehre vom Menschen verbirgt? Daraus folgen gegebenenfalls divergierende Grundorientierungen zum digitalen Humanismus und es ist offen, ob ein gemeinsames Narrativ des digitalen Humanismus notwendig ist oder gerade die Pluralität einen postmodernen digitalen Humanismus konstituiert? Diesen Fragen geht der hier vorgelegte Artikel nach, versucht eine Zuwendung zu zentralen Studien zum Humanismus und sucht damit eine Grundlegung und Verortung des digitalen Humanismus und dessen Wiener Manifest zu schaffen. Dazu werden in einem ersten Schritt die inneren Grundlagen des Humanismus dargelegt. Die grundlegende Frage nach der Conditio Humana und die grundlegende Methodologie des Humanismus werden in Abgrenzung zu anti-humanistischen Strömungen herausgearbeitet. In einem zweiten Schritt werden bestehende Grundlagen des digitalen Humanismus benannt. Zentrales Ergebnis ist, dass die Erfindung der Conditio Humana als rationales Denken und logisches Operieren zur Entmythologisierung der Natur eine Errungenschaft der Aufklärung war. Die Conditio Humana im digitalen Humanismus jedoch in Relation zur Maschine verändert wird, denn das Rationale am Denken und das logische Operieren wird der Maschine zugeschrieben. Kreativität und individuelles Sprechvermögen im digitalen Raum sind zwei neue Conditio Humana im digitalen Humanismus. Der postmoderne Mensch wird damit von der berechenbaren Rationalität entlastet ohne in die Mythologie zurückzufallen. Im Fazit werden Konsequenzen der Neuerfindung der Conditio Humana angedeutet und zentrale Problem- und Fragestellungen für eine wünschenswerte Zukunft des digitalen Humanismus identifiziert.
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Il’in, A. N. "Western tolerance: the rule of democracy or the offensive of dehumanization?" Moscow State University Bulletin. Series 18. Sociology and Political Science 26, no. 3 (December 16, 2020): 227–46. http://dx.doi.org/10.24290/1029-3736-2020-26-3-227-246.
Full textAbstract:
In the West, there is a total substitution of concepts, expressed in the idea of tolerance, according to which humanism manifests itself in respect for any system of values. The criteria for good and evil are neutralized, and the Weld of what is permitted is expanded. Values and life practices that were traditionally considered unacceptable and marginal in the culture receive the status of normal and even necessary. When the boundaries of tolerance are not defined, the idea itself becomes dehumanizing. But the dehumanizing meaning of the ongoing cultural transformations is hidden behind emotionally attractive names like human rights and democracy. Socially harmful ideology and the life practices it absolutizes are given a lot of emotionally euphonious names, which are simulacra that hide the true essence of the phenomena being signified. Ne protection of minority rights under the banner of democracy and human rights is usually an attack on the rights of the majority, and human rights are wrongly identified with the rights of the minority. The absolutization of the rights of social minorities (and the most radical ones in relation to traditional culture) is at the same time an infringement of the rights of the majority. The social majority becomes oppressed. Ne idea of tolerance implanted anti-democratic, without taking into account the views of the public. In the West, it is necessary to show tolerance both to different practices and points of view, and to the very fact of planting this tolerant line. That is, a mandatory tolerance for tolerance is instilled. The common idea of postmodern relativization of values is not entirely correct. The sick, the evil, and the unreasonable are given more right to exist than the healthy, the good, and the reasonable. But instead of equating the worthy and the unworthy, a “sociocultural inflection” is carried out towards the unworthy. Criticism of homosexuality is presented as reprehensible intolerant homophobia, and parents who are negative about gay propaganda risk becoming clients for juvenile services. Even schools began to reorient themselves under the apologia of sexual perversion, which is a reversal to the de-intellectualization and dehumanization of children’s minds. Trends that are referred to as ways to protect human rights, freedom, and democracy actually lead to social dehumanization.
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Karipbayev, Baizhol, and Alibek Sharipov. "From the Being of Culture to the Culture of Being: About Perspective Possibility of Constructing Positive Ontologies." Ideas and Ideals 14, no. 2-1 (June 27, 2022): 56–67. http://dx.doi.org/10.17212/2075-0862-2022-14.2.1-56-67.
Full textAbstract:
The article presents a historical and philosophical retrospective aimed at establishing strict conceptual boundaries that prevent uncontrolled extrapolation of modern terms and concepts to realities that are not included in the meanings of modern humanitarian discourse. The philosophical definition of the “culture” concept is substantiated, which includes specific characteristics that have a chronologically factual origin. The authors give a general conceptual overview of current intellectual trends dealing with the theming of the phenomenon of culture; and highlight their pluralistic character. The article analyzes the polysemicity of the postmodern situation as an intersubjective disposition within cultural communication and as a special way of understanding the current state of affairs that exist under the sign of fundamental complexity. Criticism of destructive attitudes in understanding and predicting possible outcomes and solutions of pressing culturological problems is carried out. In particular, it points to the moment of subjective psychologizing in some pessimistic expert assessments, when personal disorder in new circumstances is presented as an objectively negative state of affairs. The principles of constructivism ontology are introduced and defended, which constitute an alternative to the traditional understanding of philosophy as delayed evidence (the owl of Minerva flying out into the twilight). A fundamental replacement of the descriptive (passive-contemplative) approach is proposed with a projective (active-creative) one. The authors present a substantial version of constructing a positive ontology based on a historical precedent in the form of the ideology of classical humanism. The philosophy of postmodernism is interpreted as hyperreflection of Modernity, that is, not as a negation, but as overcoming the traditional structures of rationality to form more complex (sophisticated) types of reflective thinking. The authors substantiate the need to connect a volitional resource, intentionalized in the direction of creating semantic configurations of social reality. This eliminates the reductionist possibility of interpreting such a call by appealing to complex contexts that require the development of complimentary discourses and narratives. The authors adhere to the position according to which any extreme is false, and the truth is found in the zone of balance between the extremes, considering the completeness of the experience knowledge of both extremes. Classical history passed under the sign of speculation, the 20th century - under the sign of thoughtless activism. In the 21st century, it is necessary to learn how to combine these extremes.
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Vilanou, Conrad. "LA CONFIGURACIÓN POSTMODERNA DEL CUERPO HUMANO." Movimento (ESEFID/UFRGS) 6, no. 13 (December 30, 2000): 81–98. http://dx.doi.org/10.22456/1982-8918.11789.
Full textAbstract:
Siempre existen motivos para la esperanza y, justamente, el misterio del cuerpo humano - más allá de sus analogías con máquinas, motores, robots y cyborgs- nos invita, una vez más, a trabajar en la configuración de nuevos imaginarios que apuesten a favor de un humanismo integrador que (malgré Foucault) permita, sin renunciar al progreso tecnológico, un mundo de posibilidades creativas. Éste es, precisamente, nuestro particular deseo para una sociedad cuyo universo corporal - y por extensión, cultural - debería caminar inexorablemente hacia el mestizaje.
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Bertens, Hans. "Postmodernism: the Enlightenment continued." European Review 6, no. 1 (February 1998): 35–43. http://dx.doi.org/10.1017/s1062798700002982.
Full textAbstract:
Postmodernism is often virtually equated with French poststructuralism, and seen as anti-rationalist and anti-humanist, even downright nihilist. However, the idea of difference that is central to much poststructuralist thinking can also be used to construct a model of postmodernism/postmodernity that avoids the endless denials of poststructuralism while allowing the establishment of a grip on the distinctions of our own postmodern period from an earlier modernity.