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1
Gulyani, Manjinder. "Antiquity versus Modernity: Perpetual Dilemma of IPR Administrators." Asian Journal of Research in Social Sciences and Humanities 7, no. 8 (2017): 401. http://dx.doi.org/10.5958/2249-7315.2017.00434.8.
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2
KUSTERMANS, JORG, and ERIK RINGMAR. "Modernity, boredom, and war: a suggestive essay." Review of International Studies 37, no. 4 (September 1, 2010): 1775–92. http://dx.doi.org/10.1017/s0260210510001038.
Повний текст джерелаАнотація:
AbstractThe quest for perpetual peace is a modern phenomenon, associated with a progressive view of history which emerged only in the Enlightenment. In addition, boredom – a feeling of ennui associated with a loss of the ability to act – is a fundamental mood of the modern age. Modern societies are thus, simultaneously, becoming more peaceful and their inhabitants are becoming more bored. As a means of overcoming our boredom, we are increasingly fascinated by violence, and war is glorified as a means of restoring our ability to act. Empirical illustrations of this thesis are drawn from World War I and from the Bush administration's ‘global War on Terror’.
3
Nour, Akbar. "Book Review: The Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity." Politické vedy 25, no. 2 (July 3, 2022): 256–63. http://dx.doi.org/10.24040/politickevedy.2022.25.2.256-263.
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4
Fielder, Brigitte. "Literary Genealogies and the Kinship of Black Modernity." American Literary History 32, no. 4 (2020): 789–96. http://dx.doi.org/10.1093/alh/ajaa031.
Повний текст джерелаАнотація:
Abstract This brief essay is a reflection on the genealogical as a metaphor for modernity’s teleologies. Considering genealogy not as a biological lineage but as a network of kinship relations, we can better understand the collective—and often teleologically recursive—means by which modernity is imagined and reimagined. Understood via this metaphor of relation, we can see how modernity is not simply a progressive line of descendancy, but a complex web of influence. Our methodologies for tracing modernity’s genealogies must therefore think beyond what is inevitable and toward the deliberate and multiplicitous practices contributing to its reproduction. These methodologies must often follow circuitous routes that defy normative disciplinary taxonomies and frameworks. Moreover, the process of tracing modernity’s genealogies is ongoing, perpetuated always to the present moment as its study is also a mechanism for its perpetual reproduction. Black genealogical reproduction is an involved process in modernity, encompassing mechanisms from the bodily to the aesthetic to the technological, resisting normalized teleologies of descent, and extending its branches into complex webs that emerge within Black futures and help to produce them.
5
Wright, Nicholas. "Taking the tour: The romantic ruins of Carl Shuker’s Anti Lebanon." Journal of Commonwealth Literature 53, no. 3 (December 25, 2016): 481–96. http://dx.doi.org/10.1177/0021989416682790.
Повний текст джерелаАнотація:
This article positions Carl Shuker’s Anti Lebanon (2013) as a postcolonial text that both identifies and examines the role of a romantic symbolic in the semiotic structures of a neocolonial modernity. The article discusses this romanticism primarily in two ways: as a Baudrillardian simulacral economy of signs and tropes, but also, drawing on the work of romantic scholars like Alan Liu and Jerome McGann, as an engine of repetition by which the romantic ruins — or “timeless” commonplaces — of a particularly Western culture and history efface the specificities of other times, places, and cultures. The relationship of this romantic symbolic to modernity is, I argue, the key insight of Shuker’s novel, and draws on the idea of the dialectic as explored by Theodore Adorno and Max Horkheimer. In its tour of this romantic modernity the essay focuses on three of the novel’s ruins: an abandoned amusement park, a labyrinth, and the figure of the vampire. As I argue, the ruins of romanticism — those elements of the supernatural annexed by modernity — have become like the photo opportunities of a Western literary consciousness the tourist-reader relies on when confronted by difference. In our consumption of these ruins, the very objects that might once have signified the decomposition of modernity, the hegemony of Shuker’s globalized modernity is granted a perpetual and vampiric afterlife. In these respects Shuker’s text can be read as an exploration of distinctly postcolonial concerns.
6
Sapitula, Manuel Victor J. "Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines." Philippine Studies: Historical and Ethnographic Viewpoints 62, no. 3-4 (2014): 399–424. http://dx.doi.org/10.1353/phs.2014.0017.
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7
Gordon, Rupert H. "Modernity, Freedom, and the State: Hegel's Concept of Patriotism." Review of Politics 62, no. 2 (2000): 295–325. http://dx.doi.org/10.1017/s0034670500029478.
Повний текст джерелаАнотація:
Hegel's concept of patriotism helps specify an account of the just association of collective identity and state power. This concept has three main features. First, as a distinctly modern virtue, patriotism is limited by Hegel's account of modernity and its link to “subjective freedom.” Second, patriotism forges an important connection between critical reflection and habitual practice, illuminated in a comparison of Hegel's thoughts on ethical education with Aristotelian practical philosophy. Third, these first two dimensions are brought together with a decision grounded in the acceptance of the irreducibly collective dimension of freedom— the will to war for one–s country. Hegel's account of war is also a “test case” for his internally limited patriotism, as a comparison with Kant's argument for “perpetual peace” reveals. In conclusion, this account connects traditional liberal institutions with a republican concern for self-rule in a framework that offers legitimate bounds to a “right to national self-determination”.
8
Bauman, Zygmunt. "The Great War of Recognition." Theory, Culture & Society 18, no. 2-3 (June 2001): 137–50. http://dx.doi.org/10.1177/02632760122051823.
Повний текст джерелаАнотація:
With the removal of the ‘final state’ vision from the perception of historical process recasts the coexistence of (proliferating) differences as a perpetual condition of modernity. Given that ‘difference’ masks all too often inequality, perpetuity of the ‘wars of recognition’ is therefore a likely prospect, since the instability of all extant and emerging power settings triggers reconnaissance-through-battle. The politics of recognition, though, tends to be viewed and practiced, wrongly, as an alternative rather than complement of distributive justice, thereby inflaming rather than mollifying the intensity of ‘recognition wars’.
9
Campanini, Massimo. "The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas." Oriente Moderno 100, no. 3 (April 23, 2021): 529–31. http://dx.doi.org/10.1163/22138617-12340239.
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10
Brett, Rachel. "‘How soon was now?’: A retrospective on the popularity of nouveau vintage." Clothing Cultures 6, no. 3 (October 1, 2020): 365–83. http://dx.doi.org/10.1386/cc_00023_1.
Повний текст джерелаАнотація:
Fashion is a product and reflection of time and tantamount to modernity. The promise of which rests in the future, thus fashion is forever looking forward in the ambition to be ‘new’. Vintage fashion, namely clothes from past periods apprehend this perpetual cycle, often adopted by alternative groups of consumers to create different looks as a subcultural trend. This trend has in recent times been subsumed by capitalism while the label ‘vintage’ has become a marketing term applied to new mass-produced fashions. What can be understood from society’s attitude to progress and the promise of modernity by this remaking of the past into a pastiche? Fashion can prove to be a perfect conduit through which to understand complex conceptualisations of time, and more specifically the concept of 'political time'. What people wear can further cast a light on public consciousness and its faith in development and hope for a better future. This article will consider conceptions of time and modernity as a theoretical tool to reflect on the development of nouveau vintage, which is a recreation of vintage styles and fashion, mass produced for a wider market. Including the role of memory and dialectics, nouveau vintage can be thought of as a refusal for development, while demonstrating fashion is a cultural object worthy of philosophical enquiry.
11
Mueller, Charles. "Baudrillard's Blues." Popular Music 35, no. 1 (November 30, 2015): 84–99. http://dx.doi.org/10.1017/s0261143015000823.
Повний текст джерелаАнотація:
AbstractIn his book, America, Jean Baudrillard characterised the United States as a nation created for the sole purpose of escaping history, a place that has purged itself of all negativity, and whose citizens live life in a perpetual present. Baudrillard's study of America provides an ideal framework with which to examine the ways that blues is both congenial and antithetical to postmodern America, and how the significations and meanings of blues have changed as the music has passed from modernity to postmodernity. Of particular interest is the question of whether African-American interpretations of blues can remain privileged. Examining blues music in the context of America provides clear cultural examples that support many of Baudrillard's often obscure metaphysical observations.
12
Qin (秦彥士), Yanshi. "Mozi’s Doctrines of “Opposing Military Aggression” and “Impartial Love” and Kant’s “Perpetual Peace”." Journal of Chinese Humanities 7, no. 1-2 (December 9, 2021): 112–35. http://dx.doi.org/10.1163/23521341-12340110.
Повний текст джерелаАнотація:
Abstract Mozi and Immanuel Kant are two of the best-known philosophers in history to have meditated on the topics of war and peace. Their philosophical outlooks on the origins of conflict and on ways to prevent war and preserve peace for all humankind are similar. But conceptual differences reveal the distinct cultures from which they emerged. Governed by a clear-cut opposition to war, Mozi’s thought remains unique. The propositions of “impartial love” and “opposing military aggression” are grounded in this belief, and so are Mozi’s effective defense theories and his practice of pacifism, as well as his rational and reflective approach to overcoming warfare – that is, how to go from a state of passive peace to active peace. Kant’s program of “perpetual peace” is similar in many regards to Mozi’s thinking, but it is also more revealing of the modernity of its own logic, especially because it refers to notions such as democracy, government, and institutions, which are in turn rooted in the more systematic theories advanced in Kant’s Three Critiques. The ideas of both philosophers profoundly influenced human history, and their value and brilliance are still celebrated today. However, many regions of the world remain afflicted by unceasing conflict between religious or ethnic groups. This is precisely why it can still prove valuable for us to carefully consider the intellectual legacy of two of the greatest thinkers in history. The limitations of their philosophies, especially when it comes to the new challenges now faced by humanity, offer an opportunity for pondering historical issues and modern solutions.
13
DIAKHATÉ, Babacar. "Africa and the West: Between Tradition and Modernity in Shimmer Chinodya’s Dew in the Morning (1982) and Ngugi WA Thiongo’s weep Not, Child (1964)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 1459–63. http://dx.doi.org/10.33258/birci.v3i2.1009.
Повний текст джерелаАнотація:
European colonizers have impoverished Africans for spoiling their natural resources. African Anglophone writers such as Shimmer Chinodya and Ngugi WA Thiongo respectively in Dew in the Morning and Weep Not, Child devote most of their writings to land issues and cultural alienation. The aim of this article is to display the strategies of the White man to achieve his objective, and the contribution of his black collaborators to take Africans’ lands. It also reveals the importance of African traditional practices in the resistance against colonialism. Finally, it shows the perpetual quest of western education by Africans to “beat the white in his own game”.
14
Marzouki, Abou Yaareb. "The recurrent Islamic crisis: cultural heritage and social progress." Contemporary Arab Affairs 1, no. 3 (July 1, 2008): 347–73. http://dx.doi.org/10.1080/17550910802163798.
Повний текст джерелаАнотація:
This article posits Arab and Muslim disunity as a function or corollary of a breakdown of imaginative creativity in the Muslim world, precipitated by a series of reactions to external factors which have derailed Islam from its natural role and proactive function as a process of perpetual reformation. The inherent pathology is that the terms of the debates have always been determined by exogenous factors. The potential, authentic avenues for social progress which are native to Islam, and the Islamic heritage which is entirely capable of providing an alternative to Western modernity, have been restricted or negated by this reactive stance, which has developed into a rigid, sterile and debilitating dogmatism. The article argues that the real root of the problem lies in the adoption by Muslims of alien methods and institutions, rather than in the considerable difficulties caused by foreign intervention, and suggests that the solution lies in the will to re-explore the analyses of some of Islam's great original thinkers.
15
Boyd, Brenton. "A Queer Visitation." liquid blackness 6, no. 2 (October 1, 2022): 16–35. http://dx.doi.org/10.1215/26923874-9930273.
Повний текст джерелаАнотація:
Abstract This article meditates on black unbelonging as the haunting impasse reached when attempting to wrest a phenomenological account of black life amid perpetual black death. It seeks to expose the calculated dislocation of black modes of being, embodiment, and sensation from hegemonic categories of experience that serve to capture, to surveil, and to leave Blacks in a state of “constitutive discomfort.” Rather than merely signifying non-ontology, alienation, or racialization, black unbelonging further allegorizes self-possession and originary constitution as haunting the interpellative processes that maintain the Western subject of phenomenology in modernity. After reframing Merleau-Pontian flesh not within a redemptive phenomenology but through a Spillersian invocation of the flesh-of-this-world as the proper object of antiblack terror, the article demonstrates how the protagonists of Randall Kenan's A Visitation of Spirits (1989) and Barry Jenkins's Moonlight (2016) stage black unbelonging through various Gothic conventions. Ultimately the article champions alternatives to phenomenology simpliciter that are ephemerally indexable by what it calls “black necromancy.”
16
Kolinjivadi, Vijay, Diana Vela Almeida, and Jonathan Martineau. "Can the planet be saved in Time? On the temporalities of socionature, the clock and the limits debate." Environment and Planning E: Nature and Space 3, no. 3 (December 3, 2019): 904–26. http://dx.doi.org/10.1177/2514848619891874.
Повний текст джерелаАнотація:
The tendency of capitalist modernity to impose predictable, homogenous and linear representations of time for economic productivity has made it increasingly difficult, if not impossible, to effectively respond to catastrophic environmental changes that are emergent, sudden, non-linear and unpredictable. A confusion between the actions and consequences of environmental change, and socialized representations of time and space within which humans must respond to such changes, not only paralyses possible solutions within fixed imaginaries but is also out of synch with the perpetual coming-into-being of socionature entanglements. The multiple temporalities coordinating interactions of humans and non-human natures are instead fetishized and made governable, commensurable and reproducible through the mechanistic intervals of the clock. We argue that the desire for transformative system change can be found in temporal desynchronizations to clock Time (capital T) and that political strategies to responding to socio-ecological crises reside in alter-temporalities (lower t time) of emergent socionature relations. Through an example of the desynchronized temporalities of tinawon rice production, we show how alter-temporalities emerge to reclaim cultural and food sovereignty from the otherwise flattening effects of modernity. We highlight the futuring potentials of such temporalities and their implication within ongoing debates between ecomodernists and those advocating limits to growth. Given that continuing to act in the Time of capital evidently fails to bring about system change and even aids in perpetuating our crises, we claim that responding in time (lower t) is itself a political act in raising the possibility for more convivial and life-affirming futures.
17
Zlatko, Hadžidedić. "No Capitalism Without Nationalism." Academicus International Scientific Journal 24 (July 2021): 60–77. http://dx.doi.org/10.7336/academicus.2021.24.04.
Повний текст джерелаАнотація:
Most theories of nationalism labelled as ‘modernist’ tend to overlook the fact that the phenomenon to which they vaguely refer as ‘Modernity’ is defined by a single, very precise and consistent socio-economic system, that of capitalism. However, this fact makes nationalism and capitalism, rather than nationalism and ‘Modernity’, practically congruent. From this perspective, the essential question that arises is whether the emergence of these two was a spontaneous but compatible and useful coincidence, or nationalism was capitalism’s deliberate invention? In the capitalist era, society has become merely a resource whose existence enables functioning of the market. Such a society must destroy all traditional communal ties on which the maintenance of traditional society was based, so that the principles of reciprocity and solidarity be replaced by the procedures of asymmetric economic exchange. Once the procedures of asymmetric economic exchange become the central principle of human relations, society stops functioning as a whole and becomes sharply divided into two parts – a well-organised and tightly-structured network of self-interested individuals permanently striving for perpetual economic gain and a shapeless mob of socially dislodged labour permanently striving for mere survival. The incessant widening of the gap between the two strata makes capitalism’s essential principle of endless accumulation of capital socially unsustainable. For, rapidly urbanised masses, forced into selling their labour below the minimal price, contain a permanently present insurrectionary potential that might threaten stability of the entire system. So, bridging that gap without actually changing the structure of society becomes the paramount task for the system trying to preserve its mechanism of incessant exploitation of labour and limitless accumulation of capital. Therefore, the system has to introduce a social glue that is tailored to conceal, but also to cement, the actual polarisation of society. At the same time, this glue is designed to compensate the uprooted masses for the loss of their authentic identities by replacing these with a single artificial one. This multi-purpose invention is an abstract concept of absolute social unity, named “the nation”, based on the assumption that those who are located on both sides of the gap, no matter whether they are on the exploiting or exploited side, automatically share the same equal rights, same common interests, and same identity.
18
Miatello, André Luis Pereira. "Giordano of Pisa (1260-1311) and the threefold meanings of the city. An essay on medieval urban politics." Tempo 23, no. 2 (May 2017): 239–63. http://dx.doi.org/10.1590/tem-1980-542x2017v230203.
Повний текст джерелаАнотація:
Abstract: From the sermons of the Dominican friar Jordan of Pisa (Giordano da Rivalto), between 1302-1307, this article intends to investigate the intersection between preaching and politics in 14th-century Italy, particularly in Florence. The aim is to investigate foremost the political mobilization aspect of preaching, which made the pulpit a forum for political reproduction and negotiation of the public debate and divisions inside the civic assembly; secondly, this paper discuss the role of preachers as political men, since they intended to interfere in public and individual practices in order to answer the urgent problems of the urban life. Based on the study of data obtained from three sermons of Giordano specially devoted to political issues, we discuss the medieval republicanism without separating the political and the religious and without incurring the political assumptions provided by modernity. In giordanian understanding the contrast between the City of God and the earthly city affirms the historicity of politics and, at the same time, expresses its perpetual essence, not doomed to disappear with the end of history.
19
Manzoni, Alessandro, and Joseph Luzzi. "Letter on Romanticism." Publications of the Modern Language Association of America 119, no. 2 (March 2004): 299–316. http://dx.doi.org/10.1632/003081204x22747.
Повний текст джерелаАнотація:
It was a foreign critic, ironically, who grasped the insurmountable national challenge that alessandro Manzoni posed to himself and to Italy's future authors with his monumental novel I promessi sposi (The Betrothed [1827, rev. ed. 1840]). Manzoni's basic theme, Georg Lukács writes, is “much less a given, concrete, historical crisis of national history” than it is “the tragedy of the Italian people as a whole” (70). This eternal plight—distilled into the story of the courtship and separation of two peasants in seventeenth-century Lombardy during plague, riots, and Spanish occupation—encompassed Italy's perpetual struggle against foreign rule, its lack of a unifying language and polity, and its reticent modernity, especially its tensions between religious tradition and secular progress. According to Lukács, the universality of the text combined with the abiding, unchanging nature of the problems it fictionalized essentially exhausted the genre of the historical novel that it introduced to Italy. Posterity has vindicated this assessment. Manzoni abandoned the genre soon after I promessi sposi to dedicate himself to historical writing proper, and his novel remains ensconced in the Italian public imaginary, just behind Dante's Commedia, as the towering, mythic work that helped occasion Italy's belated unification in 1861.
20
Eshun, Ekow. "A Liquid Africa." liquid blackness 5, no. 1 (April 1, 2021): 75–88. http://dx.doi.org/10.1215/26923874-8932595.
Повний текст джерелаАнотація:
Abstract This essay coins the term liquid Africa to describe the continent as protean and fluid, a convergence point of diverse ideas and influences, shaped by the tidal wash of local, regional, and international cultural influences. The notion of a liquid Africa opposes long-standing representations of the continent in the Western imaginary as a homogenous landmass sunk in a perpetual past, suspended outside progress, and the antithesis of modernity. Through study of Samuel Bazawule's short film Diasporadical Trilogía (2017) and a number of other recent films primarily by creative practitioners of African origin, liquidity is addressed here as a curatorial category, denoting a shared versatility of practice, and in aesthetic, geographic, and temporal terms. Aesthetic strategies such as the use of water as a thematic device and of music to weave a tapestry of auditory affinities across place and time act as means of conjuring narratives of collective memory, of multiple pasts always within reach of the present, across the African diaspora. Finally, the essay considers how Diasporadical Trilogía in particular embraces fantasy as a liberatory form, a means of resistance to notions of Enlightenment progress, and a route toward an epistemic decentering based on Africa's vast cosmology of myths and beliefs.
21
Ali, Jan A., and Anum Sikandar. "Jihad in Violent Islamist Paradigm." Australian Journal of Islamic Studies 5, no. 3 (December 6, 2020): 97–117. http://dx.doi.org/10.55831/ajis.v5i3.317.
Повний текст джерелаАнотація:
Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.
22
Ali, Jan A. "Islamic Studies in the Modern World." Australian Journal of Islamic Studies 5, no. 3 (December 6, 2020): 1–3. http://dx.doi.org/10.55831/ajis.v5i3.305.
Повний текст джерелаАнотація:
Violent Islamism is a modern sociological phenomenon with origins in the crisis of society and the negative consequences of modernity. It sees the society and the modern world steeped in a quagmire with an obscene level of wealth and power in the hands of a few and a large section of society in perpetual strife and suffering. Apart from the West in various other parts of the world there is economic stagnation, many in the society are excluding from resources revenue, and the trade and social networks being disrupted and societies torn apart with the creation of new nation states. The society has huge urban agglomerations and people in millions, especially young men and women, are either unemployed or underemployed and many feel alienated from prosperous way of life enjoyed by the urban elite and uprooted from the social fabric of the society where sense of solidarity has been pilfered away. The crisis needs to be addressed and the imbalance corrected immediately. This paper posits that violent Islamism purports to have a solution which is to totally rearrange the social, economic, and political structures of the society, Islamise the knowledge and civil and economic institutions, and establishment the Caliphate with shari'ah as its constitution. Violent Islamists are only too willing and ready to remake the world and will use any means to achieve this goal even defensive and offensive jihad as a weapon of choice.
23
Valentim, Inácio, Marita Rainsborough, and Paulo Jesus. "Kant in africa and africa in kant." Estudos Kantianos [EK] 9, no. 2 (January 19, 2022): 9–14. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p9.
Повний текст джерелаАнотація:
Immanuel Kant devotes his thought to the diversity and unity of humanity both in the natural and cultural domains, especially through the foundation or, at least, renovation, of two complementary disciplines: Geography and Anthropology. Thinking of Africa based on Kantian philosophy is an exercise that exposes essential tensions, inherent in questioning the meaning of universality and particularity, as well as its relations. From the angle of the critical power of human intelligence, one can find Kantian resonances in the ideas of freedom and liberation that animate all contemporary African cultural expressions, with an anti- and post-colonial outlook, from politics to the arts, through religion, law, economy and education. However, simultaneously, the Aufklärung that Kant announces and lives, is located in European history, in the mutation of Modernity whose passion for the Universal remains deeply anchored in the concrete body of 18th-century Europe divided between Feudalism and Liberalism, but always inclined towards physical and spiritual possession of the world, aimed at the expansion of its Faith and its Empire, identifying the apex of the supposedly progressive history of humanity with its Logos and its civilizing Ethos. Therefore, Kant’s German-Christian Eurocentrism is a constitutive position that challenges the self-critical power of all Critical Reason. Moreover, if Kant rejects and disapproves of colonial violence as a war of aggression that destroys the conditions of perpetual peace, offending Cosmopolitan Justice, he remains nevertheless permeable to Eurocentric stereotypes that represent the character of black otherness and its cultural creations, oscillating between a hierarchical and an egalitarian view of humanity’s ethnic-racial differences.
24
Euvé, F. "Michel de Certeau: Thinking What Happens to Us (Translated from French by: Elena Rudneva)." Russian Journal of Philosophical Sciences, no. 9 (December 20, 2018): 44–60. http://dx.doi.org/10.30727/0235-1188-2018-9-44-60.
Повний текст джерелаАнотація:
This article presents the intellectual approach of an important thinker of the contemporary world, Michel de Certeau (1925-1986), to show its coherence. At the first look his work seems confusing: it addresses both the mystical phenomena of the past and the daily life of his contemporaries. His interests are multifaceted: he was at the same time theologian, historian, sociologist, philosopher of history. His work is a permanent research in a world in perpetual transformation. Although his main field of research was history, his first works dealt with theological problems. The interest of M. de Certeau begins by the analysis of mysticism as a phenomenon characteristic of the beginning of modern times. This leads him to take a broader interest in history as a set of events that cannot be reduced to a “system”. The spiritual experience of that period offers a clue to understanding current events. A significant part of M. de Certeau’s works deals with the problem of “modernity” and “everyday life”. There is a will to “think about event”. In the last part of his life, he works on the anthropology of the everyday life of “ordinary” people, in order to show the capacity they have to “invent” their existence by “tinkering” with the materials they receive. The religious dimension permeates all his work, his religious themes embrace both historical and contemporary Christianity. Christianity is for him the “religion of event”. That is why it must always remain open to meeting the other. Throughout his creativity Michel de Certeau shows a great concern for the singularity of every person, spiritual experience, interrelations with others.
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Popović, Velimir. "The post-postmodern subject: The role of narrative imagination in construing of the subject." Kultura, no. 170-171 (2021): 55–73. http://dx.doi.org/10.5937/kultura2171055p.
Повний текст джерелаАнотація:
The so-called "postmodern turn" has produced a sense of turmoil in contemporary philosophy and the humanities, subverting the Western mind and provoking doubts in its existence, sense of meaning and purpose. It disputes almost all basic premises of modernity. For example, notions such as: the self, the subject, imagination, became a target of vicious attacks by postmodern thinkers. Counter to the modern notion of the subject, the postmodern subject lacks an essential core of identity: it is fragmented, decentered, in the process of perpetual change or disintegration. A "thinking and reflecting" subject who looks inward to inspect the self is denied, as neither such an interiorized being that examines, conceptualize and interacts with others, nor interiority as such, exist. The subject is nowadays advised to search outward for the ways to interact with the social world, because this a privileged way of construing one's self. In similar fashion, imagination is obliterated and devoid of its creative powers. The "imaginary", as a reference to an impersonal entity, is substituted for the notion of imagination. While the latter stands for an "author" or "creator" who produces or creates images, the former is nothing creative in itself. The outcome is that, in the postmodern theory, the imagination is seen as an obsolete mental ability which is deposed of its power to create meaning. My intention in this paper is not to reanimate the modern notions of the self, the subject and imagination, but rather to consent with the postmodern verdict and proceed onward. It is my intention to build a post-postmodern notion of the self. The purpose of my paper is to introduce a post-Jungian account of the importance that the narrative and imagination have in human life for the constitution of subjectivity and the self.
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Kobzieva, Iryna. "Harmonic aspects of kalokagathia: historical and philosophical analysis." Osvitolohiya, no. 7 (2018): 22–28. http://dx.doi.org/10.28925/2226-3012.2018.7.2228.
Повний текст джерелаАнотація:
The paper considers to philosophically analyze the harmony and harmonious development of man, their interpretation from Antiquity to our days. Human life on perpetual search for inner and outer harmony. The author of the article analyze the statements of the greatest philosophers about the harmonious development of the person. Тhe idea that the ideal of a developed harmonious person is substantial basis of the ancient ideal of kalokagathia throughout the history of development and transformation іt is discussed. For many centuries from antiquity to the present day, representatives of philosophy have tried to explain who the person is. And a harmonious development person, should be in the priority for the development of any state. In the historical dynamics, the accents of these philosophical problems were repeatedly changed, their basic principles and thesis were rethought. Accordingly, the views of people changed, and consequently the ideas of kalokagathia, harmony and harmonious development. But only the main feature ‒ components ‒ did not change. Specificity of harmony and harmonious development is revealed on the basis of an analysis of philosophical and scientific material. These widespread terms are kalokagathia, one of the key concepts and basic methodological principles of ancient Greek philosophy. They make it possible for a person to realize his outer and his inner world as a single whole, and is in certain eternal inner relationships. The findings of the research show that the harmonious development, as an idea of kalokagathia always aimed at the development of external and internal abilities and instilling a sense of beauty, goodness, justice, truth and their harmonious harmony. The philosophical thought of harmonious development, after going through the ages, acquired new interpretive meanings and national specifics. And in the history of each culture there were periods when accents were drawn on kalokagathia meanings and their reading in the system, ethical and philosophical, aesthetic concepts. The idea of harmonious human development connects the past with our modernity. Moreover, this idea is constantly directed to the future, because it is in a state of continuous development.
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Mathews, Freya. "Becoming Native: An Ethos of Countermodernity II." Worldviews: Global Religions, Culture, and Ecology 3, no. 3 (1999): 243–71. http://dx.doi.org/10.1163/156853599x00180.
Повний текст джерелаАнотація:
AbstractOne of the deepest roots of the environmental crisis is the contempt for matter per se which follows from the materialism which is a presupposition of modernity. Forms of environmentalism which share this contempt by favouring the natural, the wild or the ecological over the urban, the architectural or the artefactual in fact perpetuate the deeper presuppositions and psychodynamics of modernity and thus unwittingly betray their own goals. A position which is genuinely counter to modernity will involve dwelling within and affirming the given, whatever form the given takes. Nativism is such a position.
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Nyongesa, Andrew, and Maurice Simbili. "The Modern State and “Death of god”: Absurdity and Chaos in Ibuse’s Black Rain." Logos Universality Mentality Education Novelty: Social Sciences 11, no. 1 (September 2, 2022): 68–83. http://dx.doi.org/10.18662/lumenss/11.1/63.
Повний текст джерелаАнотація:
The birth of modern state with her technological advancements was hailed as a new dawn for humankind. The merits of enlightenment had finally been realized and the ensuing scientific inventions would finally perpetuate the entry of humanity towards a universal culture. The problems such as disease, ignorance and poverty that had perennially affected humanity would be forgotten given that science and industrialization had heightened human reason and production. In spite of this grand narrative, emerging voices have singled out the failures of modernism and the narrative project. They have decried modernist tendencies to mechanize humanity and eradicate the individual’s creativity and morality. Through coercion and conformity, the modern state replaces individual revaluation of culture and perpetuates violence and intellectual passivity hence the demise of progress. This article is a postmodernist critique of modernism and her grand narrative with reference to Ibuse (1970), Black Rain. It shows how the ideals of modernism can only lead humanity to inhumanity, violence and chaos. The ideas of Friedrich Nietzsche and Martin Heidegger will form a theoretical basis of interpretation. This is an analytical study that proceeds through close textual reading of primary and secondary texts.
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Culver, Annika A. "“Shiseidô’s ‘Empire of Beauty’: Marketing Japanese Modernity in Northeast Asia, 1932-1945”." Shashi: the Journal of Japanese Business and Company History 2, no. 2 (January 3, 2014): 6–22. http://dx.doi.org/10.5195/shashi.2013.16.
Повний текст джерелаАнотація:
According to a 2011 news release by the company, "Shiseido is focusing on expanding sales in emerging markets with the aim of becoming 'a global player representing Asia with its origins in Japan'."[1] The cosmopolitan image of the company overlaying its Japanese identity lends itself to intriguing prewar parallels and debates over cultures representing both East and West. As noted by Frank Dikötter in his study of early Republican Era (1912-1949) Chinese material culture: "The endless circulation, domestication and recycling of objects with the advent of the global economy has frequently offended the guardians of cultural barriers: the notion of 'hybridity' has been used to perpetuate the illusion of 'authenticity'."[2] This hybrid "Empire of Beauty" rather than purely Japanese idea of beauty unveiled in Russia, along with Shiseidô's new Asian focus, are in fact much older business concepts dating back to the early 20th century. Not surprisingly, like other Japanese companies in the 1930s, Shiseidô also began its advent into emerging markets in the prewar period, where the progress of cosmetic penetration into northeast Asia paralleled imperial Japan's military intrusions.In addition, Shiseidô’s unique modernist visual culture sold images of an empire of beauty, where women consumers on the continent helped support an emerging politics of national identity in their product choices. The company's intersection of modernist advertising and national propaganda reveals the multifaceted interests of organizations like Shiseidô involved in marketing the Japanese empire and its appealing modernity. [1] Shiseido News Release, "Shiseido to Introduce Corporate Culture and Promote Sales at Event in Russia,", 1. [2] Dikötter, Exotic Commodities: Modern Objects and Everyday Life in China, 5.
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Situma, W. J. "The Ambivalent Conjunction of Modernity and Human Rights." European Journal of Theology and Philosophy 1, no. 3 (July 8, 2021): 29–36. http://dx.doi.org/10.24018/theology.2021.1.3.19.
Повний текст джерелаАнотація:
Modernity is a stage in societies’ development that is the corollary of enlightenment. It has variously been conceived to be the ultimate moment in the unfolding of human history in the sense that norms and values, and practices and institutions are nearly or at their most perfect. However, the conceived prelude to or realization of utopia does not accord with reality in many specific modern societies, even those that are generally considered to be the forerunners of modernity. In Africa, the onset of modernity and its extension into the diverse realms of human beings’ lives has entailed norms and values, and practices and institutions that are the genesis of dystopia. This article examines the ambivalent nexus of modernity and human rights in Africa from the onset of the modernization project to date. Using critical theory, the article argues that although modernity is credited with the birth of human rights, in Africa its primary actors, namely capital, the markets, and the state, are either ambivalent to and/or causal to widespread and deep human rights violations. The human rights violations are systemically and systematically cast as incidental and spurious rather than the hallmarks of modernity. Judicial, political, and educational institutions act and reiterate their capacities to address the incidental/spurious human rights violations, despite abundant evidence that, as part of modernity, these institutions are ambivalent to human rights and, therefore, can only mask the reality and perpetuate human rights violations. This general stance is the consequence of the pervasive logic of capital. This article explains how this pervasive phenomenon in its various forms, such as state capitalism and global capitalism, coupled with neopatrimonialism, has impacted the institution and practice of human rights in Africa. The analysis concludes that though modernity is credited with the birth of human rights regimes, its historicity has been causal of significant violations of human rights. The violations unleashed by capital are exacerbated by political elites who, in their processes of policy-making and budgetary deliberation, and implementation, marginally conceive nation-extensive notions of common good. Consequently, violation of human rights is rampant.
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Kolluri, Satish, and Joseph Tse-Hei Lee. "An inter-Asian perspective on China’s rise and power shifts in Asia." Social Transformations in Chinese Societies 17, no. 1 (April 7, 2021): 27–38. http://dx.doi.org/10.1108/stics-12-2020-0030.
Повний текст джерелаАнотація:
Purpose Taking an inter-Asian perspective on the perception of China’s rise and power shifts in Asia, this reflection draws on the examples of Hong Kong’s years-long pro-democracy movement, Taiwan’s democratization and India’s anti-China sentiments to discuss the growth of domestic and international discontents against China’s projection of sharp power, even military power, along its peripheries. The severity of these crises suggests that an assertive China has trapped itself in a perpetual cycle of intensifying authoritarian rule at home and seeking expansionary outreach abroad. China’s diplomatic and military adventurism is likely to antagonize potential allies, jeopardizing the hope for inter-Asian solidarity and cooperation. Design/methodology/approach The authors consult relevant secondary literature to contextualize the perception of China’s rise to domination from an inter-Asian perspective. Findings Following the end of the Cold War in 1990 and the demise of the Soviet Union as a Eurasian empire, some cultural theorists proposed a postcolonial, inter-Asian perspective to de-globalize the Euro-American-dominated humanities and social sciences, recognizing that many areas once deemed by the West as marginal and peripheral had contributed to the transformation of the modern world. The nineteenth-century Western imperialists and early twentieth-century Japanese militarists once deployed the geopolitical concept of “Asia” to advance their respective discourses of modernity and progress. Thus, the very notion of Asian solidarity or Pan-Asianism is deeply problematic because it reminds us of the entwined histories of colonial oppression and resistance against imperialistic intrusions. Research limitations/implications The conventional “inter-Asian” perspective that emphasizes relational connectedness across and within nations does not seem applicable to explaining the troublesome relationship between American universalism and China-centric authoritarianism. Practical implications In today’s multipolar world, the USA and China are embroiled in a competitive relationship regarding the shape the global order should take. The recent US-China trade war is only the opening shot in the wider bilateral conflict. Behind this contest for global leadership in economic influence and technology is a serious battle of ideas. Social implications China is still coming to terms with many unexpected consequences of globalization. Steady recovery gave China a temporary reprieve but the overall economy has weakened due to many years of trade disputes with the USA and the COVID-19 pandemic. China has yet to find a way to coexist with a fast-developing India, address the genuine grievances and demands for democratic change in Hong Kong and accommodate a stronger pro-independence force in Taiwan. To revive the vision of inter-Asian solidarity, China should build trust at home and abroad and reimagine institutional mechanisms for conflict resolution. Otherwise, it would trap itself in endless cycles of tensions and conflicts that benefit no one. Originality/value The rapid rise of China to power in the Eurasian continent and Asian waters has not only distorted the inter-Asian vision of seeking unity among postcolonial states but also accelerated competitions for territorial resources and regional dominance. By reflecting on the latest interventions of China in geopolitical affairs, this paper shows that despite the rhetorical appeal of horizontality, the engagement of many emerging Asian powers has diverged from the ideal of inter-Asian cooperation. The task for scholars is to gain a more accurate understanding of the fluid situations on the ground.
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Blackshaw, Tony. "British Sociology, the Bourgeois Media-Sociology Hybrid and the Problem of Social Class." Studia Krytyczne/Critical Studies, no. 3 (November 3, 2019): 13–43. http://dx.doi.org/10.25167/sk.1417.
Повний текст джерелаАнотація:
This article advances the scandalous argument that we live in a post-social class modernity, and that the perpetual reinvention of class as the key concept for understanding social inequality is untenable. Class is not only a zombie concept but also an ideology that reflects a set of normative attitudes, beliefs and values that pervade sociology. Its starting point is that, sociology, once adept at imagining new ways to interpret the world, has become a subject field that wants to claim a radical space for itself while simultaneously relying on outworn theoretical frameworks and denying the work radicals do. The article begins by suggesting that the problem of class has its roots in the deep structure of sociology. Taking its cue from Jacques Rancière’s classic study The Philosopher and His Poor it develops the argument that if class was once upon a time the fundamental issue in the study of social inequality, today sociology urgently needs an alternative cognitive framework for thinking outside this paradigm which it uses to open up a critical space for its own intellectual claims rather than reflecting society in the round. After arguing that we a living at the ‘end of Class’, the critique explores the limits of the work of Pierre Bourdieu, who has replaced Marx and Weber as sociology’s key theoretician of class. It is argued that in Bourdieu’s sociology, contentment is permanently closed to ‘the working class’ that thumps about like a dinosaur that survived extinction, anachronistic proof of the power and privilege of the theorist and his sociology rather than proof of the usefulness of his ideas. The key to understanding the limits of this interpretation, it is argued, is that it assumes a ‘working class’ that has little or no agency. It is subsequently argued that sociology and the bourgeois media are coextensive. The specific function of the bourgeois media-sociology hybrid is to provide ideological legitimation of class inequality and of integrating individuals into sociology’s interpretation of social and cultural life. Focusing on the work of two self-identified ‘working class’ journalists who have successfully made the transition into the bourgeoisie and who seek solid validation of their new found status in the bourgeois media it is demonstrated that social inequality is neither expressed nor examined in a convincing way. Framing ‘working class’ worlds even more ‘working class’ than ‘working class’, the bourgeois media, at best, lay them bare for clichéd interpretation. Here the article argues vis-à-vis Quentin Skinner that words are not so much mere ‘reflections’ of the world, but ‘engines’ which actively play a role in moulding the worlds to which they refer. Drawing on Rancière’s idea of the partage du sensible (distribution of the sensible) it is argued thereafter that here thinking ends up as the very thought of inequality because by posing social inequality as the primary fact that needs to be explained the bourgeois media-sociology hybrid ends up explaining its necessity. The final part of the article offers some suggestions about how to rethink social inequality after class, and it concludes with the observation that the predicament facing sociology derives not just from its theoretical limits but also from its failure to give social inequality human meaning and the people who suffer it the proper respect by acknowledging their own interpretations of their own lives.
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Pedrós Fernández, Óscar. "EDIFICIO EXPERIMENTAL EN MALECÓN Y F (LA HABANA, 1967). LA EXPRESIÓN ARQUITECTÓNICA DE TRADICIÓN Y MODERNIDAD EN LA CUBA REVOLUCIONARIA." Proyecto, Progreso, Arquitectura, no. 27 (2022): 130–47. http://dx.doi.org/10.12795/ppa.2022.i27.08.
Повний текст джерелаАнотація:
De entre las arquitecturas brutalistas que se apoyaron en la formalización exterior de las circulaciones como parte de su lenguaje escultórico, destaca el Edificio experimental en Malecón y F en La Habana (Edificio Girón, 1967) de Antonio Quintana Simonetti y Alberto Rodríguez Surribas. Coetáneo —incluso anterior— a planteamientos europeos análogos, este edificio de viviendas se convirtió en el primer gran experimento de la arquitectura moderna en Cuba y abrió el camino a la modernización del país tras el triunfo de la Revolución. Un edificio tan pionero como poco conocido, sobre el que apenas existen reseñas bibliográficas y el acceso a la documentación no ha sido posible y que amenaza ruina. El texto que sigue encuadra y ofrece una visión analítica y crítica del Edificio Girón a través de documentación gráfica inédita elaborada a partir de un levantamiento realizado in situ, con un doble objetivo: por un lado, la lectura de una arquitectura revolucionaria en donde la máquina provoca una configuración espacial atípica, cuyo lenguaje y resultado final terminan por sublimar la idea que vio nacer el proyecto sin suplantar a la arquitectura; por otro lado, la necesidad de perpetuar —ante el alto grado de deterioro que presenta el edificio— y la escasez de fuentes, el legado de su arquitectura, contextualizando las decisiones de proyecto con las ideas surgidas desde la Revolución, las influencias europeas y de los CIAM y su dialéctica con la tradición arquitectónica cubana, la aparición de la tecnología y la decidida apuesta de sus creadores.
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Jankowski, Harmony. "Writing Bodies: Isadora Duncan, Movement, and Metaphor." Congress on Research in Dance Conference Proceedings 2015 (2015): 83–88. http://dx.doi.org/10.1017/cor.2015.15.
Повний текст джерелаАнотація:
Building on the work of interdisciplinary literary and dance scholars from Frank Kermode to Carrie Preston, this paper attends to depictions of Isadora Duncan appearing in novels, poems, and portraits by modernist writers such as Max Eastman, John Dos Passos, and Gertrude Stein, among others. These diversely experimental texts hold in common a preoccupation with Duncan's perpetual motion, emphasizing shifts in her personal life, choreography, and performance quality over time. “Writing Bodies” theorizes the different expressive roles her image takes on, arguing that the texts use Duncan's image to query the relationship between embodied movement and its literary representations.
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Budko, A. A., and N. G. Chigareva. "Museum N.I. Pirogov: history and modernity." Bulletin of the Russian Military Medical Academy 21, no. 2 (December 15, 2019): 256–60. http://dx.doi.org/10.17816/brmma25954.
Повний текст джерелаАнотація:
Сolleagues, students, members of the Russian Surgical Society of Pirogov put a lot of effort to create the Pirogov Museum to perpetuate the memory of the great Russian surgeon. The construction of the museum was carried out according to the project of the architect V.A. Schroeter for funds allocated from the State Treasury and collected from philanthropists. Museum of Pirogov was opened on October, 26 (November, 7), 1897. The collection of the museum included: items related to the life and work of N.I. Pirogov, preparations for surgical anatomy, surgical pathology, collection of instruments, orthopedic and surgical devices, patient and wounded patient care items, portraits, engravings, manuscripts and documents reflecting all stages of the history of domestic surgery, etc. The museum hosted meetings of Pirogov Russian Surgical Society, conferences and all-Russian congresses of doctors. The events of the first third of the 20th century negatively affected the fate of the Pirogov Museum. Since 1930 the museum of N. I. Pirogov was under the jurisdiction of the Military Medical Academy, its funds were transferred to several departments of the Academy, and the building of the museum in the 70iеs of the twentieth century was torn down. In 1946 part of the valuable items of Pirogov’s museum became the property of the Military Medical Museum. December 19, 2018 there was a significant event in the history of Russian medicine happened: a grand opening of Pirogov’s museum took place in the Military Medical Museum. At the opening greetings were made by representatives of Pirogov National Medical and Surgical Center (Moscow), Military Medical Academy. S.M. Kirov, Surgical Society, Committee on Culture of St. Petersburg, the Consulate of the Kingdom of the Netherlands, etc. The basis of the exposition of the revived Pirogov’s museum make up the original things of the great surgeon: a hat, a sword belt, a sword hat, a cocked hat, a box made of Karelian birch, a smoking pipe, orders and medals, manuscripts, letters, as well as atlases, medical instruments, lithographic stones, etc.
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Martin, David. "Pointing to Transcendence: Reflections from an Anglican Context." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 310–36. http://dx.doi.org/10.5117/ntt2021.3/4.002.mart.
Повний текст джерелаАнотація:
Abstract After a critical examination of western master narratives of modernization and secularization, David Martin focuses, first, on one of the variants of Christian modernity, Anglican modernity. The Anglican Church provides a simulacrum of the universal church as it ranges from the Catholic to the Evangelical and Pentecostal and is, hence, rigged also by many of the problems confronting the church in the contemporary world. Next, Martin considers some examples of unanchored spirituality and free-floating faith that have, in his opinion, no serious future as major expressions of Christianity—he discusses, in particular, Schumann’s paradigm of Romantic music. Though inevitably fallible, churches are to be regarded as pointers to transcendence, opening, in the words of William Blake, “the doors of perception.” Without the institutional church to protect and perpetuate the Christian language of transcendence and provide ritual re-enactment of the Christian story of ruin and restoration, the Anglican/Christian vision would be as vulnerable and ephemeral as most contemporary forms of non-institutional, un-anchored “spirituality” [the editors].
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O'Neill, Kevin Lewis. "The Passion of Guatemala." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 391–407. http://dx.doi.org/10.1558/post.v5i3.391.
Повний текст джерелаАнотація:
This article examines the Roman Catholic concepts, rhetoric, and images that have helped shape histories of progress in postwar Guatemala. The specific interest here is in the Roman Catholic Church’s Truth and Reconciliation Commission report and the progress narratives that this report helps to perpetuate. Titled Never Again (1998), the report documents Guatemala’s genocidal civil war by paralleling Guatemala’s passion to Christ’s passion. And while much of this article contributes to an ever-growing critique of progress narratives, of modernity itself, most compelling for this reflection are the spatial politics that appear as the Church’s progressive history proves increasingly uninformed (at best) and irrelevant (at worst).
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Uddin, Tanvir Ahmed, and Md Fazla Mohiuddin. "Islamic Social Finance in Bangladesh: Challenges and Opportunities of the Institutional and Regulatory Landscape." Law and Development Review 13, no. 1 (February 25, 2020): 265–319. http://dx.doi.org/10.1515/ldr-2019-0072.
Повний текст джерелаАнотація:
AbstractFrom the end of World War Two, the core methodology of law and development projects has been to transplant the best legal institutions of Western capitalism to poor and emerging economies. In many post-colonial contemporary Muslim-majority countries, such programs have not adequately engaged with local legal systems, cultures and traditions. Contrary to the restrictive modernist approach to law and development, and inspired by the Sharia, there are numerous Islamic social finance mechanisms that can be utilised for poverty alleviation and their existence is evident across Bangladesh. These cover the full spectrum of philanthropic to financing, investments and insurance built upon Sharia norms and principles. Unfortunately, the true potential of Islamic social finance is considerably constrained by the weak regulatory and policy environment. Islamic social finance does not feature in national development plans, is regulated through a patchwork framework, and operates at a negligible scale. This paper provides a detailed analysis of the existing regulatory and institutional landscape of Zakah (obligatory almsgiving), awqaf (perpetual endowments), Islamic microfinance and microtakaful (microinsurance) in Bangladesh and examines the potential and challenges for Islamic social finance to reduce poverty. Thereafter, several pertinent policy and institutional recommendations are provided to effectively modernise and advance the effectiveness of Islamic social finance institutions. The methodology employed is a mixed approach incorporating literature review, legal analysis of laws and regulation and contextual analysis and field interviews among industry stakeholders. Ultimately, while private investment and initiatives are always able to support the Islamic social finance sector, this paper focuses on the extent to which the regulatory and policy environment is a crucial enabler for widespread and sustained development impact.
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Ritchie, John. "Theorizing Economic Miracles." Journal of Interdisciplinary Economics 5, no. 1 (January 1994): 11–22. http://dx.doi.org/10.1177/02601079x9400500103.
Повний текст джерелаАнотація:
Economies are socially constructed phenomena, but the idea of economic miracles, once redeemed from modernist doubt, certainly surprises and puzzles more than most. Both highly politically prized, and considered the spur behind worldscale change, such miracles enjoy exceptionally good press, and carry their appeal right through into everyday life with richly suggestive images about miraculous nations, industries, firms, technologies, products, and ‘entrepreneurial’ leader figures. Yet they remain perpetual philosophical puzzles which, despite first confounding established worldviews, stay difficult to fully demonstrate, prove, and explain along recognized lines thereafter. Key arguments over whether, where, and how they ever arise, what form and course they take, and whether they are reproducible elsewhere are therefore difficult to decipher and resolve without the guiding theorizations outlined here.
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Acuña González, M. ª. Teresa. "Arte en mortero de cemento pórtland en el pasatiempo de Betanzos (A Coruña)." Revista Internacional de Ciencias Humanas 9, no. 1 (May 25, 2020): 1–21. http://dx.doi.org/10.37467/gka-revhuman.v9.2501.
Повний текст джерелаАнотація:
El propósito de este trabajo, es el de analizar y dar a conocer las obras de arte construidas en mortero de cemento pórtland, que formaron y forman parte del Parque del Pasatiempo de Betanzos (A Coruña). Este Parque fue creado por D. Juan García Naveira con la intención de mostrar, perpetuar y legar a través de los elementos del Pasatiempo, el arte y la cultura de otros países. Un arte que plasmó en estilo ecléctico, inspirado en el arte renacentista, clasicista, barroco y modernista. Entre los materiales más utilizados en su construcción, se encuentra el mortero de cemento pórtland.
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Goldzycher, Alejandro. "Kitsch, modernismo y tradición literaria en un retrofuturo americano: inmediaciones estéticas para la comunión universal." Orbis Tertius 25, no. 31 (May 11, 2020): e152. http://dx.doi.org/10.24215/18517811e152.
Повний текст джерелаАнотація:
En The Dream of Perpetual Motion (2010), el estadounidense Dexter Palmer ficcionaliza en clave retrofuturista los discursos en torno a la “Gran División” entre alta cultura y cultura masiva que históricamente atravesaron el debate modernista y en torno al modernismo. Este artículo dilucida las conexiones intertextuales que la novela establece con este entramado conceptual y polémico. En un siglo XX alternativo, el kitsch aporta un sentido de comunión universal en medio del creciente Ruido del mundo. Para ello simula el ideal de una transparencia total de la comunicación (“inmediatez”) capaz de resolver la alienación del individuo moderno. Entre la moral del modernismo y la ironía posmoderna, un escritor fracasado y un inventor consagrado se vuelven sobre la tradición literaria en pos de una “restauración” genuina de este horizonte estético idealizado.
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Amaral, Tania Cristina. "O desabrochar da estética modernista em Mário de Andrade." ENTRE-LUGAR 8, no. 15 (August 8, 2017): 97–118. http://dx.doi.org/10.30612/el.v8i15.7415.
Повний текст джерелаАнотація:
Esse artigo é parte do tema de pesquisa da dissertação de mestrado. A paisagem urbana da cidade de São Paulo: uma poética da garoa sob o olhar de Mário de Andrade. O desabrochar da estética Modernista em Mário de Andrade, sublinha um período marcado pelo movimento de renovação estética literária e artística no Brasil, que instaura e coroa a arte e a literatura, com profundas modificações atreladas aos organismos sociais e políticos no país. Mário de Andrade, o poeta modernista, arlequinal e lírico, engajado nas vanguardas europeias através da literatura e, junto a outros importantes nomes de veios artísticos, inaugura a revolução na arte do Brasil com a Semana de Arte Moderna em fevereiro de 1922, na cidade de São Paulo. Esta pesquisa debruça-se nos estudos da representação da cidade de São Paulo no viés poético e geográfico, quando correlaciona a vida e morte do poeta ao processo de urbanização da cidade de São Paulo. Esse contexto é revelado através dos poemas que perpetuam o amor visceral entre a cidade e Mário, o qual a elege como tema principal. As cortinas se abrem e, segundo o olhar imagético do poeta, a leitura sobre o arranjo espacial da cidade é concluída.
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Danholt, Peter. "Technology understanding in a more-than-human world." Learning Tech, no. 10 (December 16, 2021): 169–90. http://dx.doi.org/10.7146/lt.v6i10.125722.
Повний текст джерелаАнотація:
In this article, I wish to unfold the question: "what is technology actually and what characterizes our relation to technology?” and relate it to the technology understanding course, since how we think about and perceive technology, is arguably consequential for how we practice and conduct our lives and societies and for what we consider possibilities, problems, solutions and necessary actions. What I will argue is that we need to challenge a preferred and inherently humanistic and anthropocentric understanding of technology that sees technology as ideally a designed object subject to human control. This is an understanding that has dominated throughout enlightenment and modernity. However, my argument in this text is that it is both inadequate and problematic because it keeps us in a frame of thinking that perpetually reproduces the idea of technological solutions to problems.
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Farías, Raúl Zamorano. "Differentiation and Political De-Differentiation in the Periphery of the Modern Society." International Journal of Law and Public Administration 4, no. 1 (March 15, 2021): 21. http://dx.doi.org/10.11114/ijlpa.v4i1.5189.
Повний текст джерелаАнотація:
This work wants to analyze, from the theoretical-conceptual architectural frame of the General Theory of Social Systems (TGSS), and problematize the relationships and the logical articulations between the system of politics, economics and law to observe what have been the hetero-descriptions of the democratic state in the periphery of modern society (1).The processes of functional differentiation characterizing the institutionalization of structures and expectations –normative, cognitive– in the evolutionary becoming of the State-nation, in Latin America, stabilized the logic of the patrimonial political centralism, so that the history of innumerable legal-political and economic reforms have been used rather to perpetuate the status quo than to change something (2). It's interesting to observe, for this reason, the developing of many forms of coordination and social development to achieve the desired modernity in the continent, from the presidential caudillism, Cepalian developmentalism (1950), military praetorianism (1970), till the forms of economical laissez faire (1990). These models have basically revolved around the valorization of the clientelistic political regime as a central space for the construction of democracy and the market (3). In this context, cognitive and normative expectations (law) have not managed to generate lasting political accommodations that facilitate sociopolitical evolution, where corporations, families and clientelistic caudillism continue to prevail, except the institutionalized expectations (4). The question then is not how ‘democracy should be’, but how is this possible in this periphery of modernity.
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Rynhold, Daniel, and Michael J. Harris. "Modernity and Jewish Orthodoxy: Nietzsche and Soloveitchik on Life-Affirmation, Asceticism, and Repentance." Harvard Theological Review 101, no. 2 (April 2008): 253–84. http://dx.doi.org/10.1017/s0017816008001806.
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Much ink has been spilt over the question of “Nietzsche and the Jews” ever since the distortion of Nietzsche's manuscripts by his sister, Elizabeth Förster-Nietzsche, forged the links with Nazism that would be further developed by the likes of Alfred Bäumler into a “carefully orchestrated cult.” Though it is a portrait long dismissed in the academic world, a combination of Nazi propaganda and some subsequent scholarship has ensured that the picture of Nietzsche as a virulent anti-Semite who provided Nazism with its conceptual underpinnings lingers in the popular mind. Most scholars, however, now accept at worst a more ambivalent picture. Others go beyond ambivalence, with Weaver Santaniello turning the accusation of anti-Semitism on its head by arguing that Nietzsche's contempt for anti-Semitism was one of the driving forces behind his critique of liberal Christianity, which in its use of “conservative theological concepts . . . perpetuate[s] anti-Semitism.” Even Crane Brinton, arguably one of those scholars most responsible for perpetuating the misrepresentation of Nietzsche as an anti-Semite, insisted that he had never maintained “that Nietzsche was a ‘proto-Nazi’.” But whilst Nietzsche is almost universally exonerated from the charge of personal anti-Semitism, Brinton's claim that “occasionally [Nietzsche] comes very close indeed to the Nazi program,” though based on poor use of Nietzsche's writings and rightly dismissed by Walter Kaufmann, continues to find echoes even amongst more careful Nietzsche scholars, who claim that he “did have some responsibility for Nazi crimes.”
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Elliott, Karla. "Negotiations between progressive and ‘traditional’ expressions of masculinity among young Australian men." Journal of Sociology 55, no. 1 (October 8, 2018): 108–23. http://dx.doi.org/10.1177/1440783318802996.
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This article draws on feminist theory and critical studies on men and masculinities to explore expressions of masculinity among young, relatively privileged men between the ages of 20 and 29 in Australia. Narrative interviews conducted with these men in 2014 revealed assertions of progressive attitudes alongside reworkings of more hegemonic expressions of masculinity. In particular, participants demonstrated distancing from ideas of protest masculinity and spoke of iterations of softer masculinities in relation to their work lives and friendships. At the same time, they borrowed or co-opted aspects of a perceived version of protest masculinity, such as ‘hard work for hard bodies’. Through such practices and beliefs, participants could juggle contradictory requirements of masculinity in late modernity and perpetuate more privileged modes of masculinity. This article argues that sociological attention must continue to be focused on ongoing, privileged expressions of masculinity, even as encouraging changes emerge in late modern, post-industrial societies.
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Foster, J. Ashley, Sarah M. Horowitz, and Laurie Allen. "Changing the Subject: Archives, Technology, and Radical Counter-Narratives of Peace." Radical Teacher 105 (July 7, 2016): 11–22. http://dx.doi.org/10.5195/rt.2016.280.
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This article argues that performing the recovery of pacifist art and actions through archival research of the modernist era encourages students to engage in radical ethical inquiry. Based on four sections of a writing class at Haverford College, this article walks the reader through the construction of a student digital humanities and special collections exhibition, Testimonies in Art & Action: Igniting Pacifism in the Face of Total War, which ran from October 6 to December 11, 2015 in Haverford College’s Magill Library. The exhibition placed archival materials in conversation with the major modernist pacifist documentary projects of Langston Hughes’s Spanish Civil War poetry and dispatches, Muriel Rukeyser’s “Mediterranean,” Pablo Picasso’s Guernica, and Virginia Woolf’s Three Guineas. This undertaking was driven by the questions, “How does one respond ethically to total war?” and “How can archival and special collections research do the works of peace?” Built around the work of these classes and materials from Haverford’s Quaker & Special Collections, Testimonies in Art & Action allowed students to deeply interrogate a variety of pacifisms and become producers of a critical discourse that challenges the status quo position that violence is perpetually necessary and the most important aspect of world history.
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Fraser, Valerie. "Cannibalizing Le Corbusier: The MES Gardens of Roberto Burle Marx." Journal of the Society of Architectural Historians 59, no. 2 (June 1, 2000): 180–93. http://dx.doi.org/10.2307/991589.
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In 1938 Roberto Burle Marx designed the gardens for the new Ministry of Education building in Rio de Janeiro, a building that had been designed by a team of Brazilian architects, with Le Corbusier acting as consultant. In the 1920s and 1930s, Brazilian radicals, anxious not to perpetuate the dependency of the past, often adopted an irreverent attitude toward European culture, and although Le Corbusier's visits to Brazil in 1929 and 1936 were undoubtedly influential, his ideas were not received uncritically. This paper suggests that Le Corbusier's negative attitude to aspects of the natural landscape of South America could have provided Burle Marx with an incentive for incorporating the forms of that landscape into his gardens for Brazil's first modernist skyscraper.
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Silvera, Francisco. "La música o el 27." EU-topías. Revista de interculturalidad, comunicación y estudios europeos 19 (July 31, 2020): 37. http://dx.doi.org/10.7203/eutopias.19.17872.
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La simplista identificación de la Generación del 27 sólo con un grupo poético choca con la riqueza de la actividad intelectual en la España del primer cuarto del siglo XX. Este artículo, a través del análisis de la diferente fortuna de la obra musical de algunos compositores del momento, aborda el interés que puede estar detrás de la idea estandarizada del 27 y el oscurecimiento del pensamiento modernista, cómo el aparente progresismo de algunos de esos poetas ha servido de coartada para la imposición de una historiografía conservadora y autojustificante, para la asunción de un sino hispano que, en realidad, ha sido impuesto sistemáticamente a través del control y la represión. Quizá sea necesario mirar con ojos nuevos una vocación reformista española que permanece oculta tras mitos culturales que, en el fondo, perpetúan el tópico.
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Feiner, Shmuel. "Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance." Dialogue and Universalism 31, no. 2 (2021): 89–106. http://dx.doi.org/10.5840/du202131222.
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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity.